Prophets and Mythos

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There was a man of Elohim from Gath Hepher, the name is Iona son of Truth, and the Word of Adonai came to Iona son of Amathi, saying, Rise up, and go to Nineveh, the great city, and preach in it: for the cry of its wickedness has come up before Me. But Iona rose up to flee to Tarshiysh from the Presence of Adonai. And he went down to Yapho, which is to say, the Beautiful, and he found a vessel going to AnTarshiyshah 1221, and so he paid his fare and embarked the vessel to sail with them unto Tarshiysh from the Presence of Adonai.

But Adonai caused a great wind to come down upon the sea; and there came a great storm upon the sea, and the vessel was in danger to be broken up. And the mariners were alarmed, and cried every one to his elohim: and they cast out the wares that were in the vessel into the sea, so that it might be lightened of them. But Iona was gone down into the hold of the vessel, and was in the hypnos of a deep sleep. And the shipmaster came to him, saying, Why are you sleeping? Arise, O sleeper, and call upon your Elohim: perhaps your Elohim may save us, that we perish not.

And every man said to his neighbor, Come, let us cast lots, and find out for whose sake this mischief is come upon us. So they cast lots, and the lot fell upon Iona, and they said to him; Tell us what is your occupation, and from where do you come, and of what country and what people are you? And he said to them, I am a servant of YHWH, and I worship YHWH Elohim of the heavens, who made the sea and the dry land. Then the men feared exceedingly, and said to him, What is this that you have done? for the men knew that he was fleeing from the face of Adonai, for he told them.

And they said to him, What shall we do with you, that the sea may be calm to us? for the sea rose up and lifted its waves exceedingly. And Iona said to them, Take me up, and cast me into the sea, and the sea shall be calm to you: for I know that for my sake this great tempest is upon you. But the men tried hard to return to the land, and were not able: for the sea rose up all the more and grew more and more tempestuous against them. And they cried unto YHWH, and said, Forbid it, Adonai, let us not perish for the sake of the soul of this man, and bring not righteous blood upon us: for you Adonai YHWH have done as you willed. So they took Iona, and cast him out into the sea: and the sea ceased from its raging. And the men feared Adonai YHWH very greatly, and offered sacrifice unto Adonai, and vowed vows.

But Adonai commanded a great dagfish to swallow up Iona: and Iona was in the belly of the great dagfish three days and three nights. And Iona prayed to YHWH his Elohim out of the belly of the dagfish, and said, I cry in my affliction unto YHWH my Elohim, and He hears me, even my cry out of the belly of Sheol: you hear my voice. You have cast me into the depths of the heart of the sea, and the floods have encompassed me: all of your billows and waves have passed over upon me. And I said, I am cast out of your Presence: shall I indeed look again toward your holy temple?

Water was poured roundabout me to the soul, the lowest abyss has encompassed me, my head went down to the clefts of the mountains: I am descended into the earth, whose bars are the everlasting barriers, and yet, O YHWH my Elohim, let my ruined soul be restored. When my soul was failing within me, I remembered Adonai; and may my prayer come unto you into your holy temple. They that observe vanities and lies have forsaken their own mercy. But I will sacrifice unto you with the voice of praise and thanksgiving: all that I have vowed I will pay unto you, O YHWH my Salvation.

And Adonai commanded the great dagfish, and it came up to the coastline of what today is known as the coast of kibbuts Maagan Miykael; and Dagon spewed out Iona, and cast him onto the dry land. But Dagon the great dagfish had come to close to the shoreline and ensnared himself in the reef of coral which flourishes below the waters offshore in those parts. So Dagon perished off the coast of Maagan Miykael, and the half of his carcass was left raised above the waters, exposed to the sun and the air, and all the fowls came and summered upon his carcass. And it came to pass that nothing was left of Dagon but the body of his bones, and the coral grew up around his skeleton, and the place of Dagon became known as Ptoma Dagon, that is to say, the Carcass of Dagon, Ptoma 1221. Today it is called the Pigeons Island, (for wheresoever is the ptoma-carcass, there shall the eagles be gathered together, Patmo 1221).

Moreover the king of Nineveh, Ieroboam, and the people of his kingdom believed in Adonai YHWH; but they also worshiped other false elohim, such as Dagon Oannes, (for Oannes was his name according to the Babylonian mythos), and when they saw the carcass of their Dagon dead by the shores of Maagan Miykael, and his flesh having been given to the fowls of the heavens, and Iona having come forth out of the belly of Dagon, they greatly feared. And the Word of YHWH came to Iona the second time, saying, Rise up, go to Nineveh, the great city, and preach in it according to the former preaching which I commanded you. And Iona arose, and went to Nineveh, as Adonai had spoken.

And Nineveh was an exceedingly great city, a journey of three days: and Iona began to enter into the city, about the journey of a day, and he proclaimed, saying, Yet three days and Nineveh shall be overthrown! And the men of Nineveh believed the Word of Elohim, and proclaimed a fast, and put on sackcloth, from the greatest of them to the least of them. And the Word reached the king of Nineveh, and he arose from off his throne, and took off his raiment from him, and put on sackcloth, and sat in ashes. And proclamation was made, and it was commanded in Nineveh by the king and his great men, saying, Let neither men, nor cattle, nor oxen, nor sheep, taste any thing; neither let any feed, nor drink water.

So the men and even the cattle were clothed in sackcloth, and cried earnestly unto Elohim; and they turned every one from his evil way, and from the iniquity that was in their hands, saying, Who knows if Elohim will repent, and turn from His fierce anger, that we perish not? And Elohim saw their works, that they turned from their evil ways; and Elohim withheld from the calamity which He had said He would do unto them: and He did it not. Ieroboam the son of Ioash king of Israel reigned in Samaria forty and one years. And he did that which was evil in the eyes of YHWH, in departing not from all the sins of Ieroboam the son of Nabat, who led Israel to sin. But with these things he restored the coast of Israel from the entering of Hammath unto the sea of the plain, according to the Word of YHWH, Elohim of Israel, which He spoke by the hand of his servant Iona the son of Hamathi, haNavi, who was from Gath Hepher.

And it came to pass after many moons, near Beit Yerach, that is, house of the Moon, that there came a man of name Ioannes, even from the desert and the sea to the Yarden River, and he was preaching at various places of the Yarden an immersion of repentance, and change of heart and mindset, toward the sending away of sins. He also preached nearby the thronos of Satana, that is, Tiberias, the capitol of the Galil and of Herod Antipas who built up the city and named it after Caesar, which city is by Hammath, not far from there is Magdala Tarichaea, (which is Pergamo, the fortified). And Ioannes prophesied, saying, I was in the isle of Patmo by way of the Word of Elohim and the Testimony of Yeshua, (that is the same Ptoma 1221, for wheresoever is the ptoma-carcass, there shall the eagles be gathered together, Patmo 1221), and he heard a great voice behind him like a trumpet. And when he had turned to see the voice which spoke with him; he saw the seven golden lamps of the body of beryl, that is, Anatole Tarshishah, (AnTarshiyshah 1221).

Google Maps Beit Yerach: Tel Beit Yerah
Ancient Kinneret underwater Ports: Ancient Ports of Galilee
Mythos of Oannes Dagon: Jewish Encyclopedia - Wikipedia
Argument for Magdala Tarichaea having been south of Tiberias: Magdala Project
Pigeons Island Maagan Michael: Latitude Image: The Pigeons Island
Could this be Migdal Eder of Genesis 35:21 and Micah 4:8? Galilee Stone Structure
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Why the number 1221 is included in the above:

It is clear from Revelation 13:18 that the author of the Apocalypse ventures into gematria. It is also fairly clear that the same author was of a Hebraic/Judaic mindset and likely spoke and wrote Hebrew, probably Aramaic, and that Greek was likely a second or third language. These things being the likely case it is no stretch to imagine that the author might have used gematria across the two languages of Hebrew and Greek to solidify the underlying points in some contexts. This is the case with Ptoma, Patmo, and one instance of Tarshiyshah found in 1Chr.1:7. It appears also that Patmo may be an anagram for Ptoma and, if so, this points directly to the Testimony of Yeshua and what the Master says about putting to death the deeds of the body, "If your right hand offends you, cut it off, and cast it from you", or "If your foot offends you, cut if off, and cast it from you", and these are the same sorts of things we read concerning Dagon, (his head and both the palms of his hands were cut off when he fell upon the threshhold before the Ark of the Covenant: only his stump or carcass was left to him, 1 Samuel 5:4). So it appears to be an allegory along the lines of once again putting to death the deeds of the body, as even Paul says, Mortify the deeds of the body, and, Mortify your "members" which are upon, (your own), land, (every soul has its Land). If this be the true understanding then indeed Yochanan was in Patmo by way of the Word of Elohim and the Testimony of Yeshua because by Patmo he means that he had put his own body and its unrighteous deeds to death and, therefore, by patmo he means ptoma-carcass, and they are the same gematria:

πτωμα-ptoma ~ πατμω-patmo (anagram for ptoma?)

Gematria πατμω-patmo = 1221 (Revelation 1:9)
Gematria πτωμα-ptoma = 1221 (Matthew 14:12, 24:28, Revelation 11:8)
Gematria ותרשישה (wə·ṯar·šî·šāh) = 1221 ("and Tarshishah" - 1 Chronicles 1:7)

The body, (soma) is likewise analogous with ptoma, (carcass of a dead body) and these two are both employed in the companion passages where Yeshua says the eagles will be gathered:

Matthew 24:25-28
25 Behold, I have told you beforehand.
26 If therefore they shall say unto you, Behold, he is in the wilderness; go not forth: Behold, he is in the inner chambers; believe it not.
27 For as the ray of light issues forth out of the anatole, and shines forth unto the west; so shall be the coming of the Son of Man.
28 Wheresoever the ptoma-carcass is, there will the eagles be gathered together

Luke 17:32-37
32 Remember Lot's wife:
33 Whosoever shall seek to save his soul shall destroy it; and whosoever shall destroy his soul shall preserve it.
34 I tell you, in that night there shall be two in one bed; the one shall be taken, and the other shall be left.
35 Two shall be grinding together; the one shall be taken, and the other left.
36 Two shall be in the field; the one shall be taken, and the other left.
37 And they answered and said to him, Where, Master? And he said to them, Wheresoever the soma-body is, there will the eagles be gathered together.

So Dagon is an allegory of the body with the deeds thereof; "the flesh" with all of its attributes, the mind and eyes of the flesh, a world of iniquity. And Dagon must die.

σωμα-soma ~ body
πτωμα-ptoma ~ carcass of a dead body

And when the Son of Man comes he will bring the body of Tarshiyshah:

Tarshish ~ Body of the Messenger (Daniel 10:6)
Seven lamps of gold ~ Body of Messiah (Revelation 1:13)
Seven lamps of gold ~ Seven congregations (Revelation 1:11)

Tarshish = Seven congregations of Acia (Aca/Asa?) = Body of Messiah

Asa king of Yhudah also reigned forty one years, and he had war with Baasha king of Yisrael, and when Asa had sent gifts to BenHadad of Aram-Syria requesting a league with him, BenHadad hearkened to king Asa and sent the captains of the hosts which he had against the cities of Yisrael. They smote Iyon, and Dan, and Abel-beit-Maachah, (Abel-Maim) and all of Kinneret, including all the land of Naphtali, and the store cities, and Asa took all these, (1 Kings 15:20 and 2 Chronicles 16:4, and this may also be the land which is referenced as "Asia" in the prophetic passage found at the end of 2Ezra [4Esdras] although the bulk of scholarship hold that section to have come from a later source than the body of the writing, but all we have left are Latin copies). Why would Elohim pronounce judgement on Anatolia Asia Minor when the bulk of those dwelling therein were not His people? Perhaps this too is a play on words, Anatolia comes from Anatole, which means rising light, (hence the east). But while Anatolia, (modern Turkey) is east of Europe still yet the eastern portions on the other side of the Yarden River could still be considered Anatole in terms of the land of Yisrael; particularly those cities from the tribes of Manasseh and Gad which later became part of the overall Dekapolis region. The eastern side of Kinneret, (i.e. Dan to the north, Gergesa, Sussita-Hippos, and so on) implies the half of this region which Asa took from Baasha with the help of BenHadad.
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There are two main sources generally offered for the late dating of the Apocalypse, (circa 95-96 AD/CE). The main evidence generally put forward would be purely external, and patristic, being that of the testimony of Polycarp, by way of Ireneus, as told through Eusebius. The secondary source is a mixture of external evidence with a name found in the text, that is, the name Antipas, and the association of that name with a martyr of Pergamos who is said to have died sometime around 93-94 AD/CE. However the name Antipas is disputed, and for more than one good reason, and therefore I will attempt to address this issue first herein, even though it is secondary to the third-hand testimony of Polycarp, because of the rather large amount of study it demands. Even though scholars and commentators do not generally use the story of Antipas of Pergamos as evidence it does often come from others who do not realize that there is really nothing more to the story of Antipas of Pergamos than hearsay from a single witness.

The first strike against the name Antipas being found in Revelation 2:13 comes in the form of direct internal evidence; for we find that the same exact phrase used of the supposed Antipas the martyr is also used by the author in two other places and yet in the other two instances it is used only concerning Messiah Yeshua. If then one should accept that herein the author speaks of a martyr named Antipas it would by default likewise imply that Antipas the martyr is elevated to the same status as Messiah Yeshua through the phrase, "the faithful witness", as follows:

Revelation 2:13 W/H (with variants)
13 οιδα που κατοικεις οπου ο θρονος του σατανα και κρατεις το ονομα μου και ουκ ηρνησω την πιστιν μου και εν ταις ημεραις αντιπας ο μαρτυς μου ο πιστος [μου] ος απεκτανθη παρ υμιν οπου ο σατανας κατοικει

The phrase ο μαρτυς ο πιστος, "the faithful witness", is employed for Messiah twice:

Revelation 1:5 W/H (with variants)
5 και απο ιησου χριστου ο μαρτυς ο πιστος ο πρωτοτοκος των νεκρων και ο αρχων των βασιλεων της γης τω αγαπωντι ημας και λυσαντι ημας εκ των αμαρτιων [ημων] εν τω αιματι αυτου

Revelation 3:14 W/H (with variants)
14 και τω αγγελω της εν λαοδικεια εκκλησιας γραψον ταδε λεγει ο αμην ο μαρτυς ο πιστος και [ο] αληθινος η αρχη της κτισεως του θεου

In addition to the above we also read quite plainly that if indeed there is one other who is the faithful witness of Messiah Yeshua, not being Messiah himself, the name of that faithful witness is Yochanan:

John 1:6-8
6 There came a man, sent from Elohim, whose name was Yochanan.
7 The same came for witness, that he might bear witness of the light, that all by way of him might come to believe.
8 He was not the light, but came that he might bear witness of the light.

John 1:15
15 Yochanan bears witness of him, and has cried out, saying, This was he of whom I said, The one coming behind me has come to be in front of me: for before me he was!

John 1:19-20
19 And this is the witness of Yochanan, when the Yhudim sent unto him from Yerushalaim kohanim and Levites to ask him, Who are you?
20 And he confessed, and denied not; and he confessed, I am not the Anointed one.

John 1:32-34
32 And Yochanan did testify, [bare witness] saying, I have beheld the Spirit descending as a dove out of the heavens; and it abode-remained upon him.
33 And I knew him not: but he that sent me to immerse in water, the same said unto me, Upon whomsoever you shall see the Spirit descending, and abiding-remaining upon him, the same is he that immerses in Spirit Holy.
34 And I have seen-envisioned, (εωρακα) and have borne witness that this is the Son of Elohim.

And where else does Yochanan the Immerser see or envision the Son of Elohim?

Revelation 1:1-2
1 Revelation of Messiah Yeshua, which Elohim gave unto him, to show unto his servants the things which must shortly come to pass: and he signified it sending [it] through his Angel unto his servant Yochanan:
2 Who did testify of the Memra-Logos of Elohim, and of the testimony of Messiah Yeshua, whatsoever things he saw.

If there is another "faithful witness" apart from Messiah Yeshua himself then it is surely first and foremost Yochanan the Immerser before someone named Antipas from circa 93-94 AD/CE. But what of the name Antipas in the text? As stated above it is disputed, and likewise Yochanan the Immerser testified in the days of Antipas Herod; but the name Antipas is found nowhere else in holy writ. The question then arises as to whether it is even appropriate for such a name to be found herein; for if it means Antipas Herod then a particular individual is referenced by name within the sense of condemnation or possibly even worse, damnation, (which generally is not proper to do and I do not believe the writers of holy writ ever do so although sometimes it may appear to be so in the surface text). Every name has a meaning, though some of the meanings have been lost, and therefore every name can be used in symbolism and typology without actually condemning any one particular individual into damnation, (just as king Herod and king Nebuchadnezzar fit a certain typology concerning the Satan but are not themselves condemned as having been "the Satan", it is the actions and deeds of the one named which fit the typology, allegory, or particular idiom).

What then if the author is indeed Yochanan the Immerser and herein employs yet another word play with the name Antipas? Can this even be the case? As we know, Yochanan testified in the days of Antipas Herod and, indeed, spoke out against the deeds of Herod in taking to himself the wife of his brother Philip. This "spoke out" or "spoke against" is exactly the meaning of what we find in two out of the four most important codices containing Revelation 2:13, that is, the variant reading of not Antipas but rather a form of antepo, which form is anteipas in Codex Alexandrinus and Codex Sinaiticus, (corrected). In yet another manuscript called the Leicester Codex, (69), we find "antipes" having been altered from "anteipes" with the epsilon yet left untouched in the final vowel of the word. This is a telltale sign that whoever made the erasure, (this charge is noted in the margin in English), changed "anteipes" to "antipes" but was not actually reading through the text and rather must have merely gone straight to the place wherein the word was found so as to make this so-called correction: for if indeed the person who made the correction had been reading the text the same would have surely noticed that the original scribe is writing his epsilon as if laying on its side, as is found throughout the surrounding text, including the end of the word anteipes in this instance.

The word "antipes" is not even a legitimate word, and thus, if the person making what he thought was a correction had actually noticed that the final vowel is an epsilon; the correction should never have even been attempted because he should have then understood this word to be a form of the verb antepo, (αντεπω, to speak against, as in Luke 21:15 and Acts 4:14, αντειπειν). Antepo fits into a class of similar words such as anthistemi, (to stand against, as in Matthew 5:39, αντιστηναι), antilego, (to gainsay or dispute, as found in Luke 2:34, αντιλεγομενον, and in Luke 20:27, αντιλεγοντες, and in John 19:12, αντιλεγει, and in Acts 13:45, αντελεγον, and in Acts 28:22, αντιλεγεται), antapokrinomai, (to contradict or dispute, as in Luke 14:6, ανταποκριθηναι), antilogia, (dispute or strife, as in Hebrews 6:16 and 7:7, αντιλογιας, and in Jude 1:11, αντιλογια), and several other less frequent compound words using anti.

The problem that seems to have come about with the verb antepo in the instance of Revelation 2:13 appears to have arisen through a process known as itacism or iotacism, (of certain dipthongs and especially epsilon-iota), which is so called because of a process which began wherein some vowels began to be combined, namely in this case, epsilon with iota which started to become represented simply with iota, (see: Iotacism or search the topic as there is plenty written concerning this subject). The process became further frustrated when iota began to be rendered by some scribes with a dieresis, (the double dot above a vowel) because the dieresis came to be used for denoting differences in certain vowels and the pronunciation of some combinations of vowels. The iota written with a dieresis, (double dot), was not intended to denote a vowel combination with iota but rather simply a way in which it was decided to write iota by some scribes. However the practice may have caused problems in some limited instances for later scribes because one could no longer be sure what was the case when it came to some peculiar places such as found in Revelation 2:13.

Thayer's Lexicon makes mention of itacism having become a problem and speaks of this issue in the heading for the definition for the conditional particle ει, (see Thayer's entry here), even giving a list of some words that appear to have suffered from the process of itacism, which list also includes the word Ἀντειπας. However the way in which the statement is framed concerning such itacisms makes it appear as if the reverse is presumed to have been what happened with anteipas, that is, as if to say that Antipas was somehow mistakenly changed to anteipas in some texts when, in fact, the older manuscripts are those which have anteipas and the later manuscripts now have Antipas, (either change could be the case with an itacism, especially when the text might have been dictated to a scribe, but how can it be the other way around in this case when the older texts support the reading anteipas?). The only substantial reason for putting forth such a presumption is for the very reason that the one who made the statement simply believes Antipas to have been the original reading over and above the weight of evidence to the contrary. This can be shown by way of yet another problem which arose, that is, that certain forms of epo morphed or mutated over time. The earlier Greek texts differentiate from the later Greek texts in some places where ειπας reads for ειπες and visa-versa. In more modern times the form ειπας now means "you said" while originally it only meant "said", meaning that something "was said", while exactly who said it was specified within the passage of the text whenever necessary, (as will be shown from Acts 7:37 below). This can be seen in the variations found in certain key places where ειπας has now become ειπες or ειπων. For the same reason in the older texts συ, (you), can be found with ειπας showing that ειπας did not originally always mean "you said", and in some cases this is carried over into the later texts because it does not violate the later meaning of the form, (anyone with an agenda may surely debate the reasoning here but it does become fairly clear when all agendas are left aside, that is to say, whether discussing anteipas-vs-Antipas or a different problem these things remain true).

In Mark 12:32 we read either ειπες or ειπας:

In the Alexandrian text types we read αληθειας ειπες:

Mark 12:32 W/H
32 ειπεν αυτω ο γραμματευς καλως διδασκαλε επ αληθειας ειπες οτι εις εστιν και ουκ εστιν αλλος πλην αυτου

In the Byzantine text types we read αληθειας ειπας:

Mark 12:32 T/R
32 και ειπεν αυτω ο γραμματευς καλως διδασκαλε επ αληθειας ειπας οτι εις εστι θεος και ουκ εστιν αλλος πλην αυτου

But if ειπας always meant "you said" why is it used in the following manner below?

Acts 7:37 W/H
37 ουτος εστιν ο μωυσης ο ειπας τοις υιοις ισραηλ προφητην υμιν αναστησει ο θεος εκ των αδελφων υμων ως εμε

In this case ειπας cannot mean "you said" because it speaks of something Moshe had said:

μωυσης ο ειπας ~ "Moshe who [had] said"

The later Byzantine text types read ειπων because the forms had mutated:

Acts 7:37 T/R
37 ουτος εστιν ο μωϋσης ο ειπων τοις υιοις ισραηλ προφητην υμιν αναστησει κυριος ο θεος υμων εκ των αδελφων υμων ως εμε αυτου ακουσεσθε

By the time of the T/R ειπας would not make sense because it had become "you said". Note also the upsilon with dieresis in μωϋσης which implies the pronunciation Mō-ï-sees'. All of this now having been said there is the additional lack of patristic evidence for the martyr named Antipas from Pergamos. Several commentaries go so far as to make note of this lack of evidence:

Matthew Poole Commentary:
"Our being able from no history to give an account of this martyr, hath inclined some to think this epistle wholly prophetical, and that Antipas signifieth not any particular person, but all those that have opposed the pope, as if it were Antipapa. But certainly there was such a martyr as Antipas belonging to the church at Smyrna at that time, who suffered for the truth, though we do not allow this church to have been typical of all the gospel churches for many years."
http://biblehub.com/commentaries/revelation/2-13.htm

Expositor's Greek Testament:
"He is faithful who retains his faith. Antipas (= Ἀντίπατρος, Jos. Ant. xiv. 1, 3; the name occurs in a third century inscription of Pergamos, Deissm. 187), is mentioned by Tertullian (adv. Gnost. scorp. 12); otherwise he is unknown."
http://biblehub.com/commentaries/revelation/2-13.htm

Cambridge Bible for Schools and Colleges:
"Read simply in the days of Antipas, My martyr, (or “witness”) My faithful one. According to what seems the best text, the construction is not quite grammatically regular, but it is in accordance with the usage of this Book. A legend is given of the martyrdom under Domitian of Antipas Bishop of Pergamum: it can probably be traced up to the fifth or sixth century. But by that time the fashion had set in of the “invention” (half fraudulent, half imaginative) of relics and legends of martyrs: and it is more than doubtful whether anything authentic is known of Antipas except from this passage."
http://biblehub.com/commentaries/revelation/2-13.htm

Jamieson-Fausset-Brown Bible Commentary:
"Antipas is another form for Antipater. Simeon Metaphrastes has a palpably legendary story, unknown to the early Fathers, that Antipas, in Domitian's reign, was shut up in a red-hot brazen bull, and ended his life in thanksgivings and prayers. Hengstenberg makes the name, like other apocalyptic names, symbolical, meaning one standing out "against all" for Christ's sake."
http://biblehub.com/commentaries/revelation/2-13.htm

According to the Jamieson-Fausset-Brown commentary the story of Antipas the martyr of Pergamos came not from the so-called church fathers or patristic evidence but rather from one alone who is named Simeon Metaphrastes. In addition Victorinus, circa 270 AD/CE, knows nothing of Antipas the martyr of Pergamos even though he wrote a commentary on the Apocalypse, (Victorinus of Pettau). How can Victorinus who wrote a commentary on the Apocalypse, which included the seven congregations, simply skip over the passage which includes Antipas and never mention him once? Surely the story of Antipas the faithful martyr of Pergamos would have been considered one of the greatest of all the martyr stories seeing that it was deemed fit to have been mentioned in the Apocalypse? Likewise Eusebius, circa 315 AD/CE, also knows nothing of Antipas the faithful martyr of Pergamos even though he wrote extensively concerning martyrs. As "Father of Church History" he produced the Ecclesiastical History, On the Life of Pamphilus, and the Chronicle and On the Martyrs, (Eusebius). How can it be that Eusebius knows nothing about the only martyr of the seven congregations to supposedly have been named in the scripture? There are limited options as for what may be the case:

1) The statement concerning Antipas was originally not even in the text of the Apocalypse.
2) More than one version of the Apocalypse existed, (and theirs did not have Antipas).
3) They felt no need to mention Antipas the greatest martyr after Yeshua, (unfathomable).
4) THEY WERE NOT READING ANTIPAS BUT RATHER THE VERB ANTEIPAS.

And finally out of the four most important codices to Christianity, which are Bezae (D), Alexandrinus, Sinaiticus, and Vaticanus, we have only one codex which actually still contains an original reading of Antipas, and that is Codex Bezae which is now considered the least important of the four by modern scholarship. Codex Vaticanus reads Antipas but the passage is not from the original Uncial Script found in the rest of the codex. The entire codex was written in Uncial Script, (ALL CAPS), and either did not originally include the Apocalypse or the entire book of the Apocalypse was unfortunately lost. In the middle of the book of Hebrews the Uncial Script abruptly stops and the very next page contains Minuscule Script in cursive with ligatures, (which is a renaissance-medieval form of cursive Greek text and the ligatures are likewise combinations of Greek letters having been morphed into one letter).

Disclaimer: Although the image files below have been enhanced they fall under the respective copyrights of their respective owners which may be found at the respective links posted below each image file. They are clearly posted herein for educational purposes only and are not for sale or profit. If this is yet a problem will a moderator please notify me so that I can remove them or, in the case that they must be removed by a moderator, please leave the links to the full image files which have been provided and delete only the image files if possible.

Last Folio-Page (1518) of Codex Vaticanus Uncial Script:
Codex Vaticanus 1522

First Folio-Page (1519) of Codex Vaticanus Minuscule Script:
Codex Vaticanus 1523

Revelation 2:13 Codex Vaticanus Minuscule with Ligatures:

Codex Vaticanus 1528

Revelation 2:13 Codex Alexandrinus:

Codex Alexandrinus (Go to image file "f.125.v")

Revelation 2:13 Codex Sinaiticus:

Codex Sinaiticus Rev 2:13

Revelation 2:13 Leicester Codex 69:

Manuscript: http://www.csntm.org/manuscript/View/GA_69
CSNTM Image Name: GA69_0203a.jpg
CSNTM Image Id: 1376

Revelation 2:13 Tentative Reading (IMHO)
13 οιδα που κατοικεις οπου ο θρονος του σατανα και κρατεις το ονομα μου και ουκ ηρνησω την πιστιν εν ταις ημεραις αις αντειπας ο μαρτυς μου ο πιστος μου ος απεκτανθη παρ υμιν οπου ο σατανας κατοικει

Revelation 2:13 Tentative
13 I know where you reside, where [is] the throne of Satan; and you hold fast my name, and did not deny the faith [of me] in the days [in] which my faithful witness spoke out, [anteipas] who was slain beside you, where the Satan resides.

And the faithful witness who spoke out against the evil deeds of Herod Antipas was Yochanan the Immerser; and his testimony cost him his head, (and this also is typology).

Argument for anteipas-anteipes in Codex Leicester 69:
http://www.biblicalstudies.org.uk/pdf/jts/020_040.pdf

Itacism-Iotacism:
https://en.wikipedia.org/wiki/Iotacism
http://biblehub.com/greek/1487.htm

Rev 2:13 Commentaries:
http://biblehub.com/commentaries/revelation/2-13.htm
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[Dave-W]

Daq - I think your geography is off. The text says Yonah headed to Yappa (Jaffa) which is a port on the Mediterranean and headed for Tarshish in Spain.

 

[daq]

Gematria 666 and the primary quote supporting the late dating of the Apocalypse:
Against Irenaeus' Against Heresies . . .

As regards the previous post above please note also herein where the word "ΤΕΙΤΑΝ", (gematria τειταν = 666), has clearly become "ΤΙΤΑΝ", (gematria τιταν = 661) which is highlighted by the fact that Irenaeus computes the number six hundred sixty six from the old spelling while the new spelling, (τιταν) does not compute to the same gematria because the epsilon and iota, (ει), have now been morphed into the single iota. But more importantly I quote the entire passage from this section so that one may see the context surrounding the primary statement which is most commonly quoted in support of the late dating theory of the writing of the Apocalypse, (circa 95-96 AD/CE). The statement itself is already vague to begin with and not something of which even Irenaeus himself had first-hand knowledge but rather had received second-hand. However if it can be shown from the scripture that Irenaeus does not know what he is talking about then the primary evidence of any real substance put forth for the late date theory concerning the Apocalypse, (which at this point is only speculative at best) becomes completely irrelevant. Irenaeus clearly knows about the number 616 from Revelation 13:18 as found in some early manuscripts, (and rejects the number as fraudulent), but apparently Irenaeus himself has no idea where else that same number is found in the Hebrew text, (and it is found in a critical place which gives the reader insight as to why it likely came about in the first place). The portion I have highlighted in bold, at the close of paragraph three below, is the famous quote most often used to justify the late dating of the Apocalypse around 95-96 AD/CE.

Irenaeus Against Heresies - Book 5 - Chapter 30
Although certain as to the number of the name of Antichrist, yet we should come to no rash conclusions as to the name itself, because this number is capable of being fitted to many names. Reasons for this point being reserved by the Holy Spirit. Antichrist's reign and death.

1. Such, then, being the state of the case, and this number being found in all the most approved and ancient copies [of the Apocalypse], and those men who saw John face to face bearing their testimony [to it]; while reason also leads us to conclude that the number of the name of the beast, [if reckoned] according to the Greek mode of calculation by the [value of] the letters contained in it, will amount to six hundred and sixty and six; that is, the number of tens shall be equal to that of the hundreds, and the number of hundreds equal to that of the units (for that number which [expresses] the digit six being adhered to throughout, indicates the recapitulations of that apostasy, taken in its full extent, which occurred at the beginning, during the intermediate periods, and which shall take place at the end)—I do not know how it is that some have erred following the ordinary mode of speech, and have vitiated the middle number in the name, deducting the amount of fifty from it, so that instead of six decads they will have it that there is but one. [I am inclined to think that this occurred through the fault of the copyists, as is wont to happen, since numbers also are expressed by letters; so that the Greek letter which expresses the number sixty was easily expanded into the letter Iota of the Greeks.] Others then received this reading without examination; some in their simplicity, and upon their own responsibility, making use of this number expressing one decad; while some, in their inexperience, have ventured to seek out a name which should contain the erroneous and spurious number. Now, as regards those who have done this in simplicity, and without evil intent, we are at liberty to assume that pardon will be granted them by God. But as for those who, for the sake of vainglory, lay it down for certain that names containing the spurious number are to be accepted, and affirm that this name, hit upon by themselves, is that of him who is to come; such persons shall not come forth without loss, because they have led into error both themselves and those who confided in them. Now, in the first place, it is loss to wander from the truth, and to imagine that as being the case which is not; then again, as there shall be no light punishment [inflicted] upon him who either adds or subtracts anything from the Scripture, Revelation 22:19 under that such a person must necessarily fall. Moreover, another danger, by no means trifling, shall overtake those who falsely presume that they know the name of Antichrist. For if these men assume one [number], when this [Antichrist] shall come having another, they will be easily led away by him, as supposing him not to be the expected one, who must be guarded against.

2. These men, therefore, ought to learn [what really is the state of the case], and go back to the true number of the name, that they be not reckoned among false prophets. But, knowing the sure number declared by Scripture, that is, six hundred sixty and six, let them await, in the first place, the division of the kingdom into ten; then, in the next place, when these kings are reigning, and beginning to set their affairs in order, and advance their kingdom, [let them learn] to acknowledge that he who shall come claiming the kingdom for himself, and shall terrify those men of whom we have been speaking, having a name containing the aforesaid number, is truly the abomination of desolation. This, too, the apostle affirms: "When they shall say, Peace and safety, then sudden destruction shall come upon them." 1 Thessalonians 5:3 And Jeremiah does not merely point out his sudden coming, but he even indicates the tribe from which he shall come, where he says, "We shall hear the voice of his swift horses from Dan; the whole earth shall be moved by the voice of the neighing of his galloping horses: he shall also come and devour the earth, and the fullness thereof, the city also, and they that dwell therein." Jeremiah 8:16 This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved.

3. It is therefore more certain, and less hazardous, to await the fulfilment of the prophecy, than to be making surmises, and casting about for any names that may present themselves, inasmuch as many names can be found possessing the number mentioned; and the same question will, after all, remain unsolved. For if there are many names found possessing this number, it will be asked which among them shall the coming man bear. It is not through a want of names containing the number of that name that I say this, but on account of the fear of God, and zeal for the truth: for the name Evanthas (ΕΥΑΝΘΑΣ) contains the required number, but I make no allegation regarding it. Then also Lateinos (ΛΑΤΕΙΝΟΣ) has the number six hundred and sixty-six; and it is a very probable [solution], this being the name of the last kingdom [of the four seen by Daniel]. For the Latins are they who at present bear rule: I will not, however, make any boast over this [coincidence]. Teitan too, (ΤΕΙΤΑΝ, the first syllable being written with the two Greek vowels ε and ι, among all the names which are found among us, is rather worthy of credit. For it has in itself the predicted number, and is composed of six letters, each syllable containing three letters; and [the word itself] is ancient, and removed from ordinary use; for among our kings we find none bearing this name Titan, nor have any of the idols which are worshipped in public among the Greeks and barbarians this appellation. Among many persons, too, this name is accounted divine, so that even the sun is termed "Titan" by those who do now possess [the rule]. This word, too, contains a certain outward appearance of vengeance, and of one inflicting merited punishment because he (Antichrist) pretends that he vindicates the oppressed. And besides this, it is an ancient name, one worthy of credit, of royal dignity, and still further, a name belonging to a tyrant. Inasmuch, then, as this name "Titan" has so much to recommend it, there is a strong degree of probability, that from among the many [names suggested], we infer, that perchance he who is to come shall be called "Titan." We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian's reign.

4. But he indicates the number of the name now, that when this man comes we may avoid him, being aware who he is: the name, however, is suppressed, because it is not worthy of being proclaimed by the Holy Spirit. For if it had been declared by Him, he (Antichrist) might perhaps continue for a long period. But now as "he was, and is not, and shall ascend out of the abyss, and goes into perdition," Revelation 17:8 as one who has no existence; so neither has his name been declared, for the name of that which does not exist is not proclaimed. But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that "many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob." Matthew 8:11
Against Heresies, V.30, St. Irenaeus

There is much more to be added to this post, mostly concerning the numbers 666 and 616, so, Elohim willing, I will return to edit and add more information. But for now:

כרוב ממשח (kə-rūḇ mim-šaḥ) - Ezekiel 28:14 - Gematria 616
כרוב הסכך (kə-rūḇ has-sō-ḵêḵ) - Ezekiel 28:16 - Gematria 333 (x2 by context)
αννα και καιαφα - Luke 3:2 - Gematria 666

And, again, in my view this is not the damnation of any one or two individual men in particular but rather the unseen mythological, typological, allegorical "entities" which represent evil having temporarily taken over the offices or "estates" of the men so named in the above Luke passage. Every one of us is at one time or another a Sadducee, or a Pharisee, (in the bad sense) or a Herodian, or a Publican, or a Lawyer, or a Scribe, or even all of the above, (and if so the time is short, ) if indeed we understand that these names and titles are used by the Master in his doctrine: and therefore Yeshua warns all of his talmidim to beware of the leaven of the Pharisees, the leaven of the Sadducees, and the leaven of Herod, which means to beware of their doctrines and certain practices. It is the principles and concepts that matter most behind the symbolic and allegorical language, and not the letter, if we take such things as strictly literal and physical then one would necessarily have to believe that Ananus ben Seth and Kaiaphas were thrown into a literal burning lake of fire. It is rather instead an perfectly acceptable theologically sound way for Elohim to destroy the evil within the man without actually destroying the man himself because the supernal destruction brings the man to his knees and to true repentance and change of heart. In the so-called Gospel of Nicodemus, (aka the Acts of Pilate), even Ananus and Kaiaphas are strongly implied to have repented after Yeshua was crucified.

To be continued?
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[daq]

Daq - I think your geography is off. The text says Yonah headed to Yappa (Jaffa) which is a port on the Mediterranean and headed for Tarshish in Spain.

Hi Dave,
Are you sure there is only one Yapho mentioned in the scripture?
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[Dave-W]

Are you sure there is only one Yapho mentioned in the scripture?

Pretty sure. Usually it is in association with Lebanon. the only possible exception might be Joshua 19.46. It puts it in Dan which was way north of lake Kinneret in most maps. North of the Golan even.

 

[daq]

Pretty sure. Usually it is in association with Lebanon. the only possible exception might be Joshua 19.46. It puts it in Dan which was way north of lake Kinneret in most maps. North of the Golan even.

Where do you suppose some of these 153000, (and 600), workers came from?

2 Chronicles 2:13-18
13 And now I have sent a skilled man having understanding, Ḥuram-aḇi:
14 The son of a woman of the daughters of Dan, and his father was a man of Tsor, who knows to work in gold, and in silver, in bronze, in iron, in stone, and in wood, purple and blue, and in fine linen, and in crimson, and to make any engraving and to accomplish any plan that is given to him, with your skilled men and with the skilled men of my master David your father.
15 And now, the wheat and the barley, the oil and the wine which my master has spoken of, let him send to his servants.
16 And let us cut down wood from Lebanon, as much as you need, and we will it bring to you floating upon Yam Yapho, and you shall take it up to Yerushalaim.
17 And Sholomoh numbered all the men, the strangers who were in the land of Yisrael, according to the census in which David his father had numbered them, and they were found to be one hundred and fifty-three thousand six hundred.
18 And he made seventy thousand of them to bear burdens, and eighty thousand hewers of stone in the mountain, and three thousand six hundred overseers to make the people work.

Six hundred is the number of the entire temple precinct roundabout. This is why king David had six hundred mighty men roundabout him in the early days of his exploits and journeys. And again David pays Ornan six hundred shekels of gold by weight for the entire threshing floor which became the temple grounds:

1 Chronicles 21:25
25. So David gave to Ornan for the place six hundred shekels of gold by weight.

In the Ezekiel Temple the outer perimeter wall is five hundred cubits by five hundred cubits. However there is a fifty cubit "commons" or "profane" area roundabout, and thus, the entire precinct is six hundred cubits by six hundred cubits, (the gates are sixty cubits in height, and the number of the gates are six, while the walls roundabout the complex are one reed, that is, six cubits by the cubit and the hand-breadth). There is no doubt by the symbolism from multiple surface contexts that six hundred represents the entire temple precinct roundabout.

So we have 153000 workers, strangers in the land of Yisrael, (and the 600 represents something else; the entire holy place roundabout), and a rather large portion of them likely came straight up out of Galil of the Nations into (ante)Lebanon to work with the men of Huram in the mountains, (2 Chronicles 2:8). Does it make sense that they would transport the pillars by land from Amana, Senir, and Hermon, all the way to the coast of the Mediterranean Sea to be floated down to the city of Yaffa on the coast and then trekked by land to Yerushalaim? Moreover the Yarden River overflowed all its banks in the spring time and the ancient inlet from Yam Yapho into Yarden is not now the same as it was, (much greater), in those days. However at the same time I am not saying that Hiram did not also send trees from the coast of Lebanon by sea to Yaffa which is that city on the Mediterranean coast of Yisrael. Yapho simply means Beautiful and no doubt Kinneret is the Beautiful Sea.

"And let us cut down wood from Lebanon, as much as you need, and we will bring it to you floating upon Yam Yapho, and you shall take it up to Yerushalaim."

What a beautiful sight that must have been: all of those pillars of the temple walking upon the water across Yam Yapho, and then down the Yarden to Yericho, and then ascending up to Yerushalaim by land.

And where was it those 153 great fish were caught in John 21:11?
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[daq]

Here is something else related to the above:

Job 1:6-7 TS2009
6 And the day came to be that the sons of Elohim [בני האלהים] came to present themselves before יהוה, and Satan also came among them.
7 And יהוה said to Satan, “From where do you come?” And Satan answered יהוה and said, “From diligently searching in the earth, and from walking up and down in it.”

Job 2:1-2 TS2009
1 Again the day came to be that the sons of Elohim [בני האלהים] came to present themselves before יהוה, and Satan also came among them to present himself before יהוה.
2 And יהוה said to Satan, “From where do you come?” And Satan answered יהוה and said, “From diligently searching in the earth, and from walking up and down in it.”

בני האלהים - bney ha-Elohim - Gematria 153

But before one may become like a pillar in the temple the Satan must be removed:

Genesis 6:1-5 TS2009
1 And it came to be, when men began to increase on the face of the earth, and daughters were born to them,
2 that the sons of Elohim [בני־האלהים] saw the daughters of men, that they were good. And they took wives for themselves of all whom they chose.
3 And יהוה said, “My Spirit shall not strive with man forever in his going astray. He is flesh, and his days shall be one hundred and twenty years.”
4 The Nephilim were on the earth in those days, and also afterward, when the sons of Elohim [בני האלהים] came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, the men of name.
5 And יהוה saw that the wickedness of man was great in the earth, and that every inclination of the thoughts of his heart was only evil continually.

So to become a pillar the tree must first be hewn down, (Daniel 4).

The 153 great fish are a like analogy, for Yeshua says, The kingdom of the heavens is like unto a net that was cast into the sea, and gathered together from every kind: which when it was full they drew to shore, and sat down, and collected the good into vessels; but the worthless they cast away. So shall it be in the consummation of the age: the messengers shall come forth and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. Then says Yeshua to his talmidim, Have you understood all these things? They say to him, Yea, Master. Then he says to them, Therefore every scribe who is instructed into the kingdom of the heavens is like unto a man that is a householder, who brings forth out of his thesauros things new and old. Paul likely speaks of the same analogy of the net, when he says, Examine yourselves, whether you be in the faith; prove your own selves. Know you not your own selves how that Messiah Yeshua is in you, unless you happen to be castaways? But I hope that you shall (come to) know that we are not castaways, (twice dead rotting fish carcasses).
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[daq]

Once upon a fishy tale there was a Sea Captain who summoned two of his mariner fishermen before him to put forth the orders of the day. He said to them both: Go down to the Sea and cast in a crooked hook. Take up the first fish that bites upon the crooked hook and snatch him up out from the Sea; then suspend him in mid-air, squeezing the captured fish in your hand. And, behold, the treasure will come forth out of his mouth. Then bring back to me so that I may settle with each of you his wages.

So the one wise mariner heeded the commandment of his Captain, and went down to the Sea with a crooked hook, and cast it into the Sea. And, behold, a great hogfish, full of pride, shot straight up with a flashy splash to the surface and bit down hard upon the crooked hook. And the wise mariner plucked him up from the Sea, suspending the hogfish in midair, and squeezed him in his hand so as to remove the crooked hook from his jaw. And as the mariner held the fish, and squeezed, the intense thlipsis was too great for the old hogfish, and he gave up the ghost: and a two horned azazel came forth from his mouth. So the wise mariner went his way and returned to the Sea Captain with the two-horned azazel secured in his bag.

But the unwise mariner said to himself: I will go down to the lake, and cast my net, and thus shall I have a multitude of fish by and by; and once I return with the treasure then all that is the excess flesh will be mine. So he went his merry way to the lake, and cast in his net, and the catch was great: and he drew forth a great multitude of fish of all kinds. Yet from all of that which he had drawn up in his net he found no such fish with a treasure in its mouth. So he went on his merry way back to the Sea Captain, rich in flesh, but lacking what was required of his Captain.

And when the two fishermen arrived back at camp, the one wise mariner was called up to give an account before the Sea Captain; and rising up, he says to his Captain, Yea, Master, it was exactly as you said, for behold, a great wily hogfish, full of pride, shot up straight to the surface and bit down hard upon that crooked hook as soon as ever I had cast it into the Sea! And, behold, he croaked like a frog and the treasure came forth from his mouth, even as he was suspended in midair, in great tribulation: and here now is that two horned azazel. And the Sea Captain says to him, Well done, wise and trusting servant; the azazel is the soul of a soul worth one shekel. Half is for me, and the other half is in the place of you! Enter into the great feast prepared for all the faithful mariners of my Father.

Then the unwise mariner was called up to give an account, and going up he answered, saying, Not was it so as you had bidden, O Master, for though I dragged my net, and a great multitude of fish of all kinds were drawn up from the lake: yet was there not to be found any kind of fish with a coin in his mouth. And the Sea Captain says unto the unwise mariner, You wicked servant! Had you gone to where I commanded you, and had you done as I commanded you to do, then you would have returned with the price that is upon your own head: but in your greed you went to my private lake, and drew forth abundantly out of my own private stock! And the Sea Captain called his armored Centaurs, and commanded them, saying, Take this wily hogfish from before me and cast him into my Sea!

And it came to pass, when they were come to Kapernaum, that those who collect the didrachma, (that is, the double-drachma half-shekel), came to Peter, saying, Does your teacher pay the didrachma? And he said, Yea. But when he came into the house Yeshua spoke first to him, saying, What do you think, Shimon? the kings of the earth; from whom do they receive toll or tribute? from their sons, or from strangers? And when he had said, From strangers, Yeshua says to him, Therefore the sons are free: but lest we cause them to stumble, go forth to the sea and cast in a cooked-hook, and take up the first fish coming up, and opening his mouth you shall find a stater: take that and give it to them for me, and for you, (Matthew 17:24-27).

And Shimon did as the Master had said, going down to the sea, and as he stood upon the sand of the seashore he cast a crooked hook out into the sea, and behold, all things happened as the Master had said. And a great dagfish darted to the surface and bit down hard on the crooked hook. And Shimon dragged him up out of the sea: and as the beast rose up out of the sea, he suspended him in midair, and stuck his thumb into his mouth to remove the hook, sqeezing the captured dagon tightly with his other hand, in great tribulation: and dagon coughed up a Tyrian Shekel, that is, the Shekel of Tyre.

Shekel of Tyre
Tryian Shekel (Melqart = Baal)
Ezekiel 28:1-19

Moreover the Shekel of Tyre was the only coin allowed for usage within the Temple precincts. Any other kind of coin would need to be exchanged at the tables of the money-changers, for that was the primary purpose for their tables having been set up in the court: for without the Shekel of Tyre no one might buy or sell within the Temple precincts.
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[daq]

Ezekiel 28:1-19 RNKJV
28:1 The word of YHWH came again unto me, saying,
28:2 Son of man, say unto the prince of Tyrus, Thus saith the Sovereign YHWH; Because thine heart is lifted up, and thou hast said, I am an El, I sit in the seat of Elohim, in the midst of the seas; yet thou art a man, and not El, though thou set thine heart as the heart of Elohim:
28:3 Behold, thou art wiser than Daniel; there is no secret that they can hide from thee:
28:4 With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures:
28:5 By thy great wisdom and by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches:
28:6 Therefore thus saith the Sovereign YHWH; Because thou hast set thine heart as the heart of Elohim;
28:7 Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness.
28:8 They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas.
28:9 Wilt thou yet say before him that slayeth thee, I am Elohim? but thou shalt be a man, and no El, in the hand of him that slayeth thee.
28:10 Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Sovereign YHWH.
28:11 Moreover the word of YHWH came unto me, saying,
28:12 Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Sovereign YHWH; Thou sealest up the sum, full of wisdom, and perfect in beauty.
28:13 Thou hast been in Eden the garden of Elohim; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.
28:14 Thou art the anointed cherub [כרוב ממשח] that covereth; and I have set thee so: thou wast upon the set-apart mountain of Elohim; thou hast walked up and down in the midst of the stones of fire.
28:15 Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.
28:16 By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of Elohim: and I will destroy thee, O covering cherub, [כרוב הסכך] from the midst of the stones of fire.
28:17 Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee.
28:18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.
28:19 All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more.
Eze-28 RNKJV

During the ministry of Yeshua, even before Golgotha, he says that the Nasiy-Nagiyd-Prince of this world was already judged, (John 12:31 clarified in John 16:11). But he says so not because he judged anyone himself, (John 8:15), but because it was already written in HaNavi Ezekiel, (also called a Son of man).

כרוב ממשח (kə-rūḇ mim-šaḥ) - Ezekiel 28:14 - Gematria 616
כרוב הסכך (kə-rūḇ has-sō-ḵêḵ) - Ezekiel 28:16 - Gematria 333 (x2 by context)
καισαρα (Kaesar) - John 19:15 - Gematria 333
αννα και καιαφα - Luke 3:2 - Gematria 666

Two horns like a lamb but speaks like a drakon. The above is weighty evidence that the author of the Apocalypse was none other than HaNavi Yochanan the Immerser, whom we know is a priest, (being the son of Zekaryah Zebedyah, of the sons of Asaph through Kore, which is Qowre', that is, the Cryer [in the desert]), for it seems only appropriate that if any should have the right to even write such things concerning the kohanim that the same should himself be of the kohanim, (and HaNavi Ezekiel was likewise a kohen). It seems also that, at least early on toward the beginning of the Apocalypse having been written, the words of Yochanan were understood by some: for early on, somewhere along the way, a copyist must have been unsure of the reading, and thus, we now find the two different numbers; either six hundred ten and six, or the more common six hundred sixty and six. However, as may be seen, both are found in the same passage of text, (333 x 2 by the context), and therefore both numbers may be considered correct because the supernal meaning does not change by the context of the whole in which the numbers are found together. In the Septuagint we read that all twelve "stones of fire", (plus two), are written in Ezekiel 28:13. The Ephod Breastplate of righteous judgment had these twelve stones upon the pouch of the Ephod while there were also two more stones, one upon each shoulder, with six names of the tribes on each shoulder, (fourteen stones). Moreover the two final stones mentioned are beryl, (βηρύλλιον, berullos), and simply onyx, (all the stones may called onyx and these two words are likely also a reference to Genesis 2:12 where we read in many English translations, "bdellium and onyx"). Beryl is also the English word rendered for Tarshiysh in Daniel 10:6, which then represents the seven congregation body of Messiah, ("body of Tarshiysh") as the seven lamps of Revelation 1:11-20. This therefore concerns the "stones of fire" that are worn upon the Ephod Breastplate of the kohanim, which is worn upon the heart, (symbolic of Gan Eden), and the fourteen stones have the names of the twelve tribes written in them:

Ezekiel 28:13 Septuagint (Brenton Translation)
13 Thou wast in the delight of the paradise of God; thou hast bound upon thee every precious stone, the sardius, and topaz, and emerald, and carbuncle, and sapphire, and jasper, and silver, and gold, and ligure, and agate, and amethyst, and chrysolite, and beryl, and onyx: and thou hast filled thy treasures and thy stores in thee with gold.

The supernal meaning of the prince of this world is therefore the flesh man, the mind (heart) of the fleshly physical nature, that is, all things according to the eyes and mind of the flesh and physical minded man, (the priesthood is not done away but rather has undergone the metamorphosis transformation as taught in the epistle to the Hebrews). Everyone knew about Ananus ben Seth, Ab Bet Din, and the "arms" of the branches of his family member enterprise which had been set up within the Temple precincts; even most of the Pharisees held him and his family in contempt and with disdain because of his family enterprise-business. Yet, to be clear, it is not a judgmental damnation of the Ab Bet Din or the nasiy-Prince as any two single individual men in particular, (Ananus and Kaiaphas) but rather, the office according to the flesh, (which no doubt was the Tzaddukim Sadducean fleshly and physical-only mindset) which had hijacked the priesthood for its own benefit and was merchandising the House of Prayer for profit. The Father used these things through His Son to bring about the consummation of the age and a new order of creation which endures forever, (1Enoch 72:1).
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[Dave-W]

What a beautiful sight that must have been: all of those pillars of the temple walking upon the water across Yam Yapho, and then down the Yarden to Yericho, and then ascending up to Yerushalaim by land.

Where does it say by the Yarden? "Floating out of Yaffa (Joppa)" was in the Mediterranean to an unnamed port and by land from there.

Other than your claims here, I see no substantiation for Joppa being on Kinneret/Sea of Galilee/ Lake Tiberius.

 

[daq]

Where does it say by the Yarden? "Floating out of Yaffa (Joppa)" was in the Mediterranean to an unnamed port and by land from there.

Other than your claims here, I see no substantiation for Joppa being on Kinneret/Sea of Galilee/ Lake Tiberius.

Why should it matter to me what you find substantiation for and what you do not when you apparently cannot tell the difference between a city and a sea? (Yam Yapho, as it is written, the Beautiful Sea, or Sea of Yapho). I never said there was a city called "Joppa being on Kinneret/Sea of Galilee/ Lake Tiberius" as you suggest, (and by the way Tiberius is the man that was a Caesar while Tiberias was and is the name of the city at-on Yam Kinneret which Herod Antipas built and named after Caesar Tiberius). Do you see any city called Yapho or Joppa on the map in my OP? The scripture says that Yonah went down to Yapho, that is, descended, (yered). In your mind you have added to it so as to make it say, "Yonah went down to the city of Yapho" because that is what you have been taught and you have never questioned it. So what are you now going to do about your false insinuation based on words I never said while you yourself have added into the scripture so as to make your point against something I never said?

2 Chronicles 2:16 Transliterated
16 wa·’ă·naḥ·nū niḵ·rōṯ ‘ê·ṣîm min- hal·lə·ḇā·nō·wn kə·ḵāl- ṣā·rə·ke·ḵā, ū·nə·ḇî·’êm lə·ḵā rap̄·sō·ḏō·wṯ ‘al- yām yā·p̄ōw; wə·’at·tāh ta·‘ă·leh ’ō·ṯām yə·rū·šā·lim. p̄
http://biblehub.com/interlinear/transliterated/2_chronicles/2.htm

2 Chronicles 2:16
16 And let us cut down wood from Lebanon, as much as you need, and we will it bring to you floating upon Yam Yapho, and you shall take it up to Yerushalaim.

We find a similar reading in Ezra 3:7 where many translations read sea of Joppa:

Ezra 3:7 KJV
7 They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia.
http://studybible.info/compare/Ezra 3:7

The Ezra passage might mean the Great Sea, (Mediterranean), off the coast of the city called Joppa, (calling that small area of the Mediterranean the sea of Joppa), or it could also mean the Beautiful Sea, Yam Yapho, which is Kinneret-Galilee. Perhaps there is a reason for the differences between 1 Kings 5:9, (which is Hiram speaking) and 2 Chronicles 2:16, (which is Huram speaking)?
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[daq]

Where does it say by the Yarden? "Floating out of Yaffa (Joppa)" was in the Mediterranean to an unnamed port and by land from there.

Other than your claims here, I see no substantiation for Joppa being on Kinneret/Sea of Galilee/ Lake Tiberius.

In addition why would Yonah go all the way down to the city of Joppa, on the coast of the Mediterranean Sea, when he was from Gath Hepher? You are speaking of quite a bit more of a journey by land if indeed your interpretation of the geography involved is correct. The seaport city of Tyre, and even Sidon, would have been closer to Gath Hepher, and both having greater seaports, and therefore likely cheaper fare also, and somewhat less of a journey from Tyre by sea if indeed the unknown place of Tarshish, (Spain?), is the one you assume it to be. Look at the other maps on the page linked below this image file:

Jonah was from Gath Hepher

Then of course there are these statements from Yeshua himself:

Matthew 11:20-24
20 Then Yeshua began to denounce the towns where most of his mighty works had been done, because they repented not.
21 Woe unto you, Chorazin! Woe unto you, Beth-Saida! For if the miracles done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
22 Nevertheless I tell you, it will be more bearable for Tyre and Sidon in the day of judgment than for you.
23 And you, Kapher-Naum, shall you be exalted unto heaven? You shall be driven down to Hades: for if the miracles done in you had been done in Sodom, it would have remained unto this day.
24 Nevertheless I tell you that it will be more bearable for the land of Sodom in the day of judgment than for you.

Two Woes and Kaphernaum shall be driven down to Sheol, (and Chorazin has been said by some to mean, "furnace of smoke"). And, as most know, Kaphernaum is Kapher-Nahum, that is, the town or village of Nahum. And who exactly did HaNavi Nahum prophesy against?

Nahum 1:1
1 The burden concerning Nineveh: the book of the vision of Nahum the Elkoshite.

Yes, of course, Nineveh, and like the words from Matthew 11:20-24 above the following passage was probably also spoken in Kapernaum, if not somewhere very nearby:

Matthew 12:39-41
39 But Yeshua replied to them, An evil and adulterous generation seeks for a sign, yet no sign shall be given to it except the sign of Yonah the prophet.
40 For just as Yonah was in the belly of the great fish for three days and three nights; so the Son of Man will be in the heart of the land for three days and three nights.
41 The men of Nineveh will rise up at the judgment with this generation and condemn it, because they repented at the preaching of Yonah: and behold, a greater than Yonah is here!

Please see the three cities with names in yellow on the map provided in the OP.
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[daq]

Matthew 22:15-22
15 Then went the Pharisees, and took counsel how they might ensnare him in his talk.
16 And they send to him their talmidim, with the Herodians, saying, Teacher, we know that you are true, and teach the way of Elohim in truth, and care not for any one: for you regard not the person of men.
17 Tell us therefore, What think you? Is it lawful to give tribute unto Caesar, or not?
18 But Yeshua perceived their wickedness, and said, Why make you trial of me, hypocrites?
19 Show me the tribute money. And they brought unto him a denarius.
20 And he said to them, Of whom is the image and superscription thereof?
21 They say to him, Caesar's. Then he said to them, Render therefore unto Caesar the things of Caesar, and unto Elohim the things of Elohim.
22 And when they heard it, they marveled, and left him, and went away.

Mark 12:13-17
13 And they send unto him certain of the Pharisees, and of the Herodians, that they might catch him in talk.
14 And when they were come, they say to him, Teacher, we know that you are true, and care not for any one; for you regard not the person of men, but of a truth teach the way of Elohim: Is it lawful to give tribute unto Caesar, or not?
15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why make you trial of me? Bring me a denarius that I may see it.
16 And they brought it. And he said to them, Of whom is the image and superscription thereof? And they said unto him, Caesar's.
17 And Yeshua said unto them, Render unto Caesar the things of Caesar, and unto Elohim the things of Elohim. And they marveled greatly at him.

Luke 20:20-26
20 And they watched him, and sent forth spies, who feigned themselves to be righteous, that they might take hold of his speech, so as to deliver him up to the rule and to the authority of the governor.
21 And they asked him, saying, Teacher, we know that you say and teach rightly, and accept not the person of any, but of a truth teach the way of Elohim:
22 Is it lawful for us to give tribute unto Caesar, or not?
23 But he perceived their craftiness, and said to them:
24 Show you to me a denarius: whose image and superscription it has. They moreover said, Caesar's.
25 And he said to them, Render therefore unto Caesar the things of Caesar, and unto Elohim the things of Elohim.
26 And they were not able to take hold of the saying before the people: and they marveled at his answer, and held their peace.

1) The inscription likely says: "Caesar Augustus Tiberius - Son of the Divine Augustus".
2) Whoever is holding the coin in his hand is violating Torah, (and they all know it).
3) Yeshua himself never touches the denarius.

John 19:12-15
12 Upon this Pilate sought to release him: but the Yhudim cried out, saying, If you release this man, you are not a friend of Caesar: every one that makes himself a king speaks against Caesar!
13 When Pilate therefore heard these words, he brought Yeshua out, and sat down on the judgment seat at the place called The Pavement, but Hebraisti, Gabbatha.
14 Moreover it was the Preparation of the Passover, the hour was about the sixth, and he said to the Yhudim, Behold, your king!
15 They therefore cried out, Away with him! Away with him! Crucify him! Pilate says to them, Shall I crucify your king? The chief kohanim answered: We have no king but καισαρα!

Ouch! The chief kohanim answered: We have no king but καισαρα!
καισαρα - (Kaesar/Caesar) - Gematria 333
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[daq]

Because of these things and more, I say, that the testimony of Irenaeus is irrelevant as far as dating the Apocalypse because he clearly does not know of what he speaks. In addition, even in his time, he has engaged in ignoring what Torah says about prophets and specifically a passage which Peter clearly says concerns Yeshua. Luke quotes Peter quoting the Law in the book of Acts and the relevant passage is found in Deuteronomy. I quote the KJV simply because it is the most widely acknowledged, (and because this was just posted elsewhere in the MJ forum board).

Acts 3:19-23 KJV
19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
20 And he shall send Jesus Christ, which before was preached unto you:
21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
22 For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

Acts 3:22-23 is clearly from the following passage but look at the wider context:

Deuteronomy 18:13-22 KJV
13 Thou shalt be perfect with the LORD thy God.
14 For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do.
15 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
16 According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.
17 And the LORD said unto me, They have well spoken that which they have spoken.
18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.
19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.
20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.
21 And if thou say in thine heart, How shall we know the word which the LORD hath not spoken?
22 When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

So then, the things which Yeshua foretold: did they come to pass or not? If not then we are not to heed or fear "that Prophet", and this includes passages such as the Olivet Discourse, specifically the section from in Matthew 24, and Mark 13, and any other statements that are understood to have been prophetic utterances. So the question then becomes; how long is long enough to wait so as to see if what the Prophet said has come to pass? How long can I wait if my lifespan is no more than seventy years? And what if I was already about thirty when I heard the words? Can I wait another forty years in those days and reasonably expect to see what he said come to pass? Can I wait another hundred years? If I was there when Yeshua gave the Olivet Discourse and other prophetic statements would I have been able to wait until the time of Ireneaus? Can I wait two thousand years to see if what Yeshua said has come to pass? And to what standard should we hold the Apocalypse? Is the author greater than Yeshua Messiah himself? (of course not). If one is realistic about these things then the same should have no problem understanding that no one in the first century expected to wait two thousand years for the words of Messiah to come to pass. They either came to pass in their own lifetimes or we are not to heed or fear that Prophet according to what is written in the Torah quoted herein above. However Yeshua said that his words shall never pass away; so they are Spirit just as he himself said, and they apply to every talmid who ever did and ever will decide to follow him. The same is likewise true of the Apocalypse which contains the words of Yeshua by way of the author: yet the author himself clearly states that the things therein, (at least the first ten sections or chapters), are about to come to pass quickly, (and the same is then repeated in the final chapter), and no doubt they did come to pass, or we are not to fear that Prophet. Irenaeus completely ignores this qualification from Torah concerning prophets while at the same time dipping his own toes into the waters of gematria by offering up the example of Titan.

Irenaeus Against Heresies - Book 5 - Chapter 30
Teitan too, (ΤΕΙΤΑΝ, the first syllable being written with the two Greek vowels ε and ι, among all the names which are found among us, is rather worthy of credit. For it has in itself the predicted number, and is composed of six letters, each syllable containing three letters; and [the word itself] is ancient, and removed from ordinary use; for among our kings we find none bearing this name Titan, nor have any of the idols which are worshipped in public among the Greeks and barbarians this appellation. Among many persons, too, this name is accounted divine, so that even the sun is termed "Titan" by those who do now possess [the rule]. This word, too, contains a certain outward appearance of vengeance, and of one inflicting merited punishment because he (Antichrist) pretends that he vindicates the oppressed. And besides this, it is an ancient name, one worthy of credit, of royal dignity, and still further, a name belonging to a tyrant. Inasmuch, then, as this name "Titan" has so much to recommend it, there is a strong degree of probability, that from among the many [names suggested], we infer, that perchance he who is to come shall be called "Titan." We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian's reign.
4. But he indicates the number of the name now, that when this man comes we may avoid him, being aware who he is: the name, however, is suppressed, because it is not worthy of being proclaimed by the Holy Spirit. For if it had been declared by Him, he (Antichrist) might perhaps continue for a long period.
Against Heresies, V.30, St. Irenaeus

Then Irenaeus goes on to say that the supposedly secret name is "suppressed" because it was "not worthy of being proclaimed by the Holy Spirit", (i.e. "I do not know it, therefore it cannot be known at this time"). And again, "For if it had been declared by Him, he (Antichrist) might perhaps continue for a long period", (But Irenaeus, it is right there in the texts: if only you had understood that the author of the Apocalypse is himself a kohen! ).

And should we imagine that Yochanan would be fearful of denouncing the chief kohanim after how he boldly spoke out against, (anteipas), the actions and deeds of Herod Antipas? There is provided in the Apostolic writings at least one very good reason why such information had to be secretive and it is provided through Paul:

1 Corinthians 2:6-8
6 Howbeit we speak wisdom among them that are perfected-complete: yet a wisdom not of this age, nor of the archon-princes of this age that come to nought:
7 But we speak the wisdom of Elohim in a mystery, [secret], even the hidden wisdom which Elohim ordained before the ages to our glory:
8 Which none of the archon-princes of this age knew: for had they known it, they would not have crucified the Master of glory.

The author of what is now called the Gospel of John calls Nikodemus an archon, which is simply a ruler, (John 3:1), and thus it is not difficult to understand what is meant by Paul in the above passage, (even though it is necessarily an all-inclusive statement). Paul likewise gives several other critical clues toward the fact that he already had at least some version of the Apocalypse in his possession from somewhere roundabout the time of his conversion, (near Qumran-Dammeshek of the Tzaddokim).
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[daq]

When Saul is converted Hananiah, (Ananias, the Kohen at Damesek), puts his hands upon him by the command of the Master so that Saul may receive anew his sight, (which new sight is now going to be seeing spiritual things as opposed to the former way of seeing all things as a natural and carnal man). Then Hananiah sends Saul into the desert to be immersed. Saul, who later becomes Paul, then spends a time, probably six months, in the desert of Arabia which is the territory of Aretas the desert king, (the typology is of Azazel). Then Saul returns to Damesek to begin preaching and disputing in the synagogues of the Damescenes, and his time there is three years, preaching that Yeshua is the long foretold Meshiah of the Torah and Neviim. This period, if it is to fit the typology, would have been three years in Damesek, (Qumran), and the initial six months in the desert of Arabia; for the full time is three years and six months without rain from the days of Eliyahu, and again, from Yohanan the Immerser possibly counting from when the Rhema-Word of Elohim came to Yohanan in the desert, (Luke 3:2). The same three years which Saul spent in Damesek are likewise an exact match with the Community Rule of the Damessene community.

It is written in our Law, Take the sum of all the community of the sons of Yisrael by their families, by the house of their fathers, with the number of their names: every male by their heads, from twenty years old and upwards; every one that is able to enter into the forces of Yisrael. Therefore our sages have said:

1QS 6:13-23
[1st level — Postulant] And every man from Israel who freely volunteers to join the Council of the Community, he shall be examined on his intelligence and his deeds by the man who is the overseer at the head of the Many; and if he is suited to the discipline, [he is a proselyte] he will bring him into the Covenant that he may be converted to the truth and turn away from all perversity: he shall instruct him in all the ordinances of the Community.

[2nd level — First Year Novice] And when he later comes to present himself to the Many, they shall all consider his case, and according to whatever fate decrees, following the decision of the Many he shall either approach or depart. And when he approaches the Council of the Community, [he is a babe] he shall not touch the pure food of the Many until he has been examined concerning his spirit and deeds, and until he has completed one full year. Also, let him not mingle his property with that of the Many.

[3rd level — 2nd Year Novice] Then when he has completed one year in the midst of the Community, the Many shall consider his case concerning his intelligence and deeds with regard to the Law, and if fate decrees that he approach the Company of the Community, following the decision of the priests and the majority of the members of their Covenant, his property and also his wages shall be handed over to the overseer of the revenues of the Many; but it shall be inscribed to his credit, and shall not be spent to the profit of the Many.

[4th level — Professed Member] He shall not touch the drink of the Many until he has completed a second year in the midst of the members of the Community [he is a servant child]. When he has completed the second year, they shall examine him. According to the decision of the Many, and if fate decrees that he approach the Community, he shall be regularly inscribed in his rank in the midst of his brethren in whatever concerns the Law and justice and purity and the mingling of his property; and he may give his opinion to the Community together with his judgment.
Dead Sea Scrolls and the Personages of Earliest Christianity
PDF Pages 37-38 (Book Pages 27-28 [Chapter 2])
Tzaddikim

Here then is the testimony of Paul concerning where he gets his good news message:

Galatians 1:11-18
11 For I make known to you, brethren, as touching the good news message having been preached by me, that it is not according to man:
12 For I neither received it of man, neither was I taught it, but through [the] Revelation of Yeshua Meshiah.
13 For you have heard of my conversation in time past, in the religion of the Yhudim, how that beyond measure I persecuted the congregation of Elohim and wasted it:
14 And I advanced in the religion of the Yhudim above many my equals, in mine own nation, being more exceedingly zealous of the traditions of my fathers.
15 But when it pleased Elohim, who separated me from the hollow of my mother, [Yerushalaim of above], and called me by His grace:
16 To reveal His Son in me, that I might preach Him among the nations; immediately I conferred not with flesh and blood:
17 Neither went I up to Yerushalaim to them which were apostles before me; but I went into Arabia, and returned again unto Damesek:
18 Then after three years I ascended into Yerushalaim, to learn the history of Kephas, and abode with him fifteen days.

Galatians 1:12
12 ουδε γαρ εγω παρα ανθρωπου παρελαβον αυτο ουτε εδιδαχθην αλλα δι αποκαλυψεως ιησου χριστου

αποκαλυψεως [N-GFS] ιησου χριστου

Revelation 1:1a
1 αποκαλυψις ιησου χριστου ην εδωκεν αυτω ο θεος δειξαι τοις δουλοις αυτου α δει γενεσθαι εν ταχει και εσημανεν αποστειλας δια του αγγελου αυτου τω δουλω αυτου ιωαννη

αποκαλυψις [N-NFS] ιησου χριστου

In both cases apokalupseos and apokalupsis are singular:

"Revelation of Yeshua Meshiah" or "[The] Revelation of Yeshua Meshiah"

Paul does not speak of his "many revelations", plural, (and obviously he had not yet received them at this point), but he rather speaks of the Revelation of Meshiah Yeshua as in what commences with the same exact statement from Revelation 1:1. Where could he have received such a thing? The only place he might have received it would have been Damesek; and the one most likely to have given it to him would have been Hananiah, (a Kohen), who was sent to him from the Master so that he might receive his sight anew. Paul strongly implies, if not outright states, that he received his good news message and gospel from the scroll or book of [the] Revelation of Meshiah Yeshua. He then undergoes three years of induction into the Community at Damesek almost as if in perfect accordance with the Community Rule as related herein above. What then happens at the full end of his three years and six months? The king of the desert, Aretas Azazel, has his governor at Damesek hedge him in attempting to bring him, (again), into captivity: and this Paul explains within the context of the great revelation which he received at that time, that is, the vision of 2 Corinthians 12 where Paul was caught up to Paradise, (and his arch enemy himself was caught up to the third heaven along side him speaking things which are unlawful to speak). This catching up away, (which some call "the rapture"), is up into Yerushalaim, that is, Yerushalaim of above, which event happened at the end of the three years and six months according to the typology laid out by the Neviim and specifically Eliyahu and Yohanan the Immerser:

2 Corinthians 11:32-12:4
32 In Damesek the governor under Aretas the king kept the city of the Damessenes with a garrison, desirous to apprehend me:
33 And through a window, in a wickerwork-basket, [bird cage - Amos 8:1] I was let down through the wall and escaped his hands.
1 It is necessary to vaunt, though not advantageous, [to me] but I come to visions and revelations [αποκαλυψεις - plural] of the Master:
2 I know an anthropon-man-faced, [countenance] in Meshiah before fourteen years ago-- whether in the body, I know not, or whether out of the body, I know not; Elohim knows-- a certain such a one caught up to the third heaven.
3 Also I know a certain such a one, an anthropon-man-faced, [countenance] whether in the body, or apart from the body, I know not; Elohim knows:
4 How that he was caught up into Paradise and heard unspeakable words which it is not lawful for a man to utter.

Both of these two anthropon-man-faced are two different countenances of one man, that is, Saul who becomes Paul. The old man Saul is the mouth speaking blasphemies, which certain one is caught up to the third heaven, that one speaking words which are not lawful for a man to utter. Paul is the new man born in this occasion; an appointed time which no man knows, (only the Father knows, and therefore he says, Elohim knows), and he was caught up not to the third heaven but to Paradise, (which implies that a circumcision of the heart has occurred, a theoretical crucifixion, because it is a reference to what Yeshua says to the thief crucified next to him at Golgotha concerning Paradise, Gan Eden, and the Mishkan Tabernacle). Saul then goes into destruction while Paul is born; but Paul is given a thorn in his side until a later appointed time. These things are in Torah and Prophets, (including the book of the Revelation of Meshiah Yeshua). As it is written, You are a stiffnecked people: I will come up into the midst of you in the twinkling of an eye and consume you! Now therefore put off your headgear from you; for I know what I will do with you! And bney Yisrael removed their headgear from mount Horeb.