A Mystery Revealed: The Gospel of Mark tracks the 7 Churches in the Book of Revelation


A Mystery Revealed: The Gospel of Mark tracks the 7 Churches in the Book of Revelation

This article is for those with patience …

It reveals a mystery that apparently no one has yet discovered (or at least published before). I’m delighted to publish it here at Peshitta.org for the first time: Chapters 1 – 9 of the Aramaic Gospel of Mark are in synchronicity with the Aramaic Book of Revelation!  They fit like puzzle pieces together.  And this is just the beginning of the synchronicity…

The first nine chapters of Mark symbolize in precise sequence the beginning of the Messiah’s ministry in Israel (Mark Chapter 1), the 2,000-year progression of Christianity through all 7 churches in Revelation (Mark Chapter 2 = Ephesus; Mark Chapter 3 = Smyrna… Mark Chapter 8 = Laodicea), the Millennial reign (Mark Chapter 9).  As for the new world after this current world has been destroyed, I don’t know – that insight hasn’t been given to me – I’ve only been given glimpses of the relevance of Mark Chapters 10-16 (see “Conclusion” section at the end of this post).

Now, if you the reader try to appreciate this mystery with a bible translation or without patience, it will be difficult for you.  But if you can patiently … ܡܣܝܒܪܢܘܬܐ …  ܢܓܝܪܘܬܐ… read the Aramaic original texts, you can see it straight, including those parts of the mystery that are conveyed through wordplay.  Once you know this mystery, many of the corollaries will be obvious where you see the timelines of both books sync-up (i.e., Revelation 3:18 discussing eye salve while concurrently in Mark 8:18 Yahshua makes an eye salve to heal a blind man).

Of course, if a student just reads any one example or even one chapter in isolation, the entire mystery will remain a mystery — any synchronicity by itself can be dismissed as a coincidence (just like in life).  But when you add them all together, who will convince a faithful man that gospel harmony is really just a coincidence?  Through your faith, you know this: ܢܩܦܬܐ ܡܠܬܐ

Many Christians have come to know the Father in this way — through subtle & personal synchronicities — so this is a way to build on that fun experience with these two books.  Indeed, wordplays are letter conjunctions, and they are meant to be fun! — conjunctions are insightful about the playful character of the Father – conjunctions of words, conjunctions of people, nations, planets, stars…   everything is connected in some way, and of course the strength of any given connection varies measurably; so the question for any moment is what would you like to focus upon…

ܫܡܥ ܐܝܣܪܝܠ ܡܪܝܐ ܐܠܗܢ ܡܪܝܐ ܚܕ ܗܘ

If you put in the effort and read Mark 1 – 8 side by side with Revelation 1-3 according to this timeline, you’ll see this discovery can help inform your prophecy studies, by relying on the Gospel of Mark as a special kind of focusing lens to interpret Revelation.  In particular, Mark 9 is very insightful (and surprising) about the role of scribes and the relative peace during the millennial reign (Rev 20).

Or more immediately, the hungry crowds in the wilderness in Mark 8 (a sign for us now in the Laodicea church era) may give us second-thoughts about our own food stability…

I think the Father gives me insights and synchronicities like these because of my faith — I know and proclaim that He is יהוה.

Someday, I trust these seeds will grow…

Right now this world is covered in some serious darkness and the Laodicea church is poor and sick and naked — tribulation is ongoing, and that is why I think a door is open.  Yahshua’s cross — that terrible instrument of death for enemies of the Roman state — is a symbol for the door.  I trust ܝܫܘܥ will return soon, at the appointed time.  On some level, if we’re blessed, He is here now in our hearts, at this very moment.

I hope this revealed synchronization of Mark & Revelation will eventually produce fruit in the daylight of the future millennial reign – providing new insights for the faithful who enjoy reading these books together: the Gospel of Mark and the Book of Revelation.

For evidence of synchronicity, here are some of the highlights in support:

Mark 1 = Revelation 1 (Israel)

  • Mark 1:1 ܪܫܐ ܕܐܘܢܓܠܝܘܢ ܕܝܫܘܥ ܡܫܝܚܐ ܒܪܗ ܕܐܠܗܐ (“The beginning of the gospel of Yahshua the Messiah his son of Alha”) contains two instances of the same words as Revelation 1:1 (i.e., “of Yahshua the Messiah” and “Alha”) and a key wordplay (“gospel” and “revelation”).  Here is Revelation 1:1 from the Crawford Codex, ܓܠܝܢܐ ܕܝܫܘܥ ܡܫܝܚܐ ܗܘ ܕܝܗܒ ܠܗ ܐܠܗܐ (“Revelations that Yahshua the Messiah, he who gave to him Alha…”).
  • Mark 1:1-2 starts the clock in 30AD with Yahshua’s baptism, and refers to John the Baptist as “my messenger before your face”. In these Aramaic texts, ‘messenger’ and ‘angel’ are the same word ܡܠܐܟܐ, which is why Revelation 1:1 (“my angel to my servant John”) syncs the two verses in Mark & Revelation.
    • Also, knowing that ܐܦܐ means ‘face’ and that the first church of Revelation is ܐܦܣܘܣ(“Ephesus”), it leads you to find the wordplay that ‘before your face’ in Mark 1:2 is a clever reference to the location Israel before Ephesus. Indeed, the double-edged sword encoded in Revelation begins in Israel before going to Ephesus.  The word ܐܦ also appears in several key placements in Revelation 1.
      • In Mark 1:3 the “straight” paths of John are synched to the straight lines of the sword and shepherd’s staff.
    • The Jerusalem church ends in 68AD with the Roman Seige of Jerusalem that caused most Jews to flee the city by 68AD. This is synched with Mark 1:45 as Yahshua is not able to return to the city but must flee to the “place of wilderness”.
  • Mark 1:2 reference to the prophet ܐܫܥܝܐ (“Isaiah”) is a phonetic wordplay for ܐܣܝܐ (“Asia”), where the 7 assemblies are located in the Revelation prophecy.
  • The seven assemblies in Revelation 1:11 are synched with the seven identified people called by Yahshua in Mark 1 (in order): (1) Simon, (2) Andrew, (3) Jacob, (4) John, (5) the possessed man, (6) Simon’s mother, and (7) the leper.
    • In this way, Mark 1 is a microcosm summarizing the 7 assemblies. That is why, we see the whole city assembled at the door in Mark 1:33.
  • In Mark 1:3, John is in the wilderness baptizing from the river, which is synched with John in Revelation 1:9 in tribulation on an island. Both men are witnesses to Yahshua who were given spiritual insights into the word of Alha.
  • Mark 1:4 has John the Baptist preaching the “release of sins”; and Revelation 1:5 has the “release of sins” by Yahshua the Messiah. Mark 1:11 has the reference to Yahshua ܚܒܝܒܐ (“beloved”), and Revelation 1:5 ܡܚܐܒ  (“loving”).
  • Mark 1:6 describes the clothing of John the Baptist, which is synched with Revelation 1:13 describing the clothing of Yahshua.
  • Mark 1:13 Yahshua is in the wilderness for “40 days”. This symbolizes the 40-years (30AD-70AD) before Jerusalem fell, which matches the timeline above.  Indeed, the next verse Mark 1:14 begins with John’s death, “And after John was delivered up…”
  • Mark 1:21 emphasizes that Yahshua was teaching the disciples in ܒܫܒܐ ܒܟܢܘܫܬܗܘܢ (“in seven in their assemblies”).  This reference syncs with the “seven assemblies” in Revelation 1:11.
  • Mark 1 references ܟܢܫ the root word for “assembly” in these instances: Mark 1:21, 1:23, 1:29, 1:33, 1:39.


Mark 2 = Revelation 2:1-7 (Church of Ephesus)

  • In Mark 2, we read ܟܢܫ the root word for “assembly” three times.  See e.g., Mark 2:2, 2:4, 2:13.
    • The first reference in Mark 2:2 is that people following Yahshua are ‘gathered’ at the door. This synchs with the finding that the encoded sword on the earth is a door in 3-dimensions.
  • Mark 2 begins in Capernaum, the city of ܐܢܕܪܘܣ (“Andrew”), which is a potential wordplay for ܐܦܣܘܣ(“Ephesus”).  Andrew is also classically connected with the Church of the East, which is why it is fun to imagine the word ܦܫܝܩܐ (“simpler”) in Mark 2:9 as a wordplay for ܦܫܝܛܬܐ (“Peshitta”).  There is also the word ܐܣܝܐ (“physician”) in Mark 2:17, which is a wordplay for ܐܣܝܐ (“Asia”) (the location of Ephesus per Rev 1:4).
    • Note also that Ephesus is the church of 68AD-687AD, so it’s conclusion was the building of the ‘dome of the rock’. This is synched with Mark 2:4 where the paralytic is lowered through the “roof” of the building to Yahshua the rock.   Obviously the Dome of the Rock changed the world – Muslims are perhaps the most energetic killers of Jews and Christians that world history has ever seen.
  • Mark 2:1 ܬܘܒ (“again/repent”) is synched with Revelation 2:5  ܬܬܘܒ(“you repent”).
  • In Mark 2:3, four men carry a paralytic, which syncs with Revelation 2:3 where Ephesus is praised for ܛܥܢܬ carrying his name. A key message of these verses is ‘endurance in faith’.  Incidentally, the four men carrying the paralytic represent the four assemblies that constitute the encoded sword/door.
  • Mark 2 and Revelation 2:1-7 (Ephesus) follow the same pattern of beginning with rising (Mark 2:3-12: lifting up a paralytic so he can work; Revelation 2:2-3: lifting up works, labor & endurance, and not wearing) and ending with eating (Mark 2:23-28: eating grain on Sabbath; Revelation 2:7: eating from the tree of life). Indeed, Revelation 2:7 describes this ‘tree of life’ in “paradise”, and Mark 2:26 describes the ‘grain’ in “the house of Alha”.
    • Mark 2:19 is about eating with the bridegroom, and Mark 2:23 is about eating grain like David in the temple. These verses go together and they are synched with Revelation 2:7 regarding the tree of life that produces healing food.
  • After Yahshua heals the paralytic in Mark 2:11, Yahshua tells him “go to your house”, which can be synched with Revelation 2:5 “remember from where you departed”. They departed the house of Israel.  Moreover, Mark 2:5 ܫܒܝܩܝܢ (“released/forgiven”) is synched with Revelation 2:4 ܫܒܩܬ  (“released/departed”).
  • Mark 2:17 ܣܢܝܩܝܢ (“need”) is a wordplay for ܣܢܐ (“detest”) in Revelation 2:6 because of the root word “work” in both passages. See also Mark 2:25 which follows the same pattern.  And then the criticism of the works of the Nicolations in Revelation 2:6 would be synched with the criticism of the works of the ‘scribes and Pharisees’ in Mark 2.
  • Mark 2:20 foreshadows days when the lamp will be taken from Ephesus (Revelation 2:5).
  • Mark 2:21-21 refers to the ܐܘܪܩܥܬܐ ܚܕܬܐ (“new patch”), which is symbolic for the new church of Ephesus, the first church of the 7 churches. And the reference in Mark 2:7 that the Pharisees will only accept “one” Alha is synched to this lampstand ‘number one’ (Ephesus) – in other words, Yahshua came after YHWH but is one with YHWH; and the church at Ephesus came after the church at Jerusalem, but it is one with Jerusalem.  That is another reason for the admonition to Ephesus in Revelation 2:5 to “remember from where you departed, and work the ܥܒܕܐ ܩܕܡܝܐ )“first works”(.”


Mark 3 = Revelation 2:8-11 (Smyrna)

  • In Mark 3, we read ܟܢܫ the root word for “assembly” multiple times.  See e.g., Mark 3:1; 3:8, 3:9, 3:20, 3:32.
    • Note in particular how the usages of ܟܢܫ (“assemble”) in Mark 3:1 and 3:8-9 interface with Mark 3:2 and 3:10 (where ܐܣܐ (“heal”) is a potential wordplay for ܐܣܝܐ Asia (as in the 7 assemblies in Asia). See also Mark 3:15 ܐܣܘܢ.
    • The church of Smyrna is 687AD to 727AD, so the end of it is marked by (1) the Roman Papacy officially declaring independence from the Roman Emperor, and (2) the first papal state outside of Rome. The first event is synched to Mark 3:6 where “the Pharisees left immediately with the house of Herod” – the Pharisees represent the Roman Papacy, and the house of Herod represents the Roman Emperor.   And the second event is synched to Mark 3:5 where the man extends his withered hand – which is like extending the papal territory.   This was the beginning of 10-papal states, which is synched to Revelation 2:10 where the Smyrna church is in prison for 10-days.  These papal states eventually changed the world as they went on to rule for 1,000 years and put the Vatican’s reach all over the globe.
  • In Mark 3:2, Yahshua heals a man on the last day of the week (the Sabbath). And in Revelation 2:8, the Messiah is described as the first and the last.  Regarding the ‘first’ part of that equation, the man whom Yahshua healed was described in Mark 3:1 as ܚܕ (“one”).  And then to complete the Revelation side of the equation (‘first and the last; he who was dead and lives’) we move next to Mark 3:4, where Yahshua asks whether it is lawful “to enliven or destroy” a person on the Sabbath — this is synched with Revelation 2:8, referring to the Messiah as “he who was dead and lives”.
  • The reference to the Pharisees in Mark 3:2 who “accuse” is synched with the reference in Revelation 2:9 to the synagogue of ܣܛܢܐ  (“accusation”).
    • In Revelation 2:9-10 we read about the Judeans who accuse, and in Mark 3:21-22 we read about Yahshua’s family members accusing him of losing his mind, and certain Judeans accuse him of having a spirit of Beelzebub in him. See also Mark 3:31 as we read about his mother and brothers are the ones who do the will of his Father, which in Revelation 2:10 is synched with being faithful until death.
  • Mark 3:6 refers to the  ܡܠܟܐ(“council”) of the house of Herod the king.  Compare Revelation 2:10 that refers to the crown of life.   Indeed, we see this more clearly in references to Satan and kingdom — Revelation 2:9 Satan, Mark 3:23 Satan, Mark 3:24 Beelzebub kingdom, Revelation 2:10 crown for those who triumph over death.
  • Revelation 2:10 refers to ten days of tribulation. This would be synched with the two references to the hand (ten fingers) in Mark 3:1 and 3:5.   This tribulation in Rev 2:10 is being “cast into the house of bondage”, which is interesting as we read in Mark 3:15 about casting out devils, and in Mark 3:21 about Yahshua’s family members “seizing” him, and in Mark 3:27 about “seizing” and “binding” in the “house of a strong man”.  The prison reference of Revelation 2:10 culminates in Mark 3:29 as we read ܫܘܒܩܢܐ  (“release”) ܡܟܝܒ (“guilty”)  and ܕܝܢܐ (“judgment”)
    • Mark 3:8 refers to Tyre (which in Ezekiel 28 is the place of Satan’s throne); so it may be synched with Revelation 2:9 “assembly of Satan”.
  • Mark 3:7 ܝܗܘܕ (“Judah”) and Revelation 2:9 ܝܘܕܝܐ (“Judaic”)
  • Mark 3:26 refers to Satan’s end. This is synched with Revelation 2:11 describing the ܬܢܝܢܐ (“dragon/second”) death. Indeed, Mark 3:27 refers to defeating this strong one (Satan), and Revelation 2:11 instructs the church how to “conquer”.
  • Mark 3:28 refers to ܓܘܕܦܐ (“blasphemy”) against the son of man, which is synched with Rev 2:9  ܓܘܕܦܐ (“blasphemy/reproach”).


Mark 4 = Revelation 2:12-17 (Pergamus)

  • In Mark 4, we read ܟܢܫ the root word for “assembly” four times (Mark 4:1, 4:36), but curiously three of those occurrences are in the first verse.
    • Note also the references in Mark 4:21 to a hidden “lamp” that should be on a “lampstand”. The seven assemblies in Revelation are described as lampstands.
  • Mark 4 is a unique chapter because it is devoted entirely to parables. Indeed, we read the word parables right away in Mark 4:2.   Compare the secrets/parables of the shepherd’s staff and sword of two edges/mouths, which is a parable/symbol.  I especially like Mark 4:10-11, which says the mystery of the parable is given to those who were with his twelve.
  • Mark 4:3-4 ܙܪܘܥܐ (“sower”) is synched with Revelation 2:14 ܙܥܘܪܝܬܐ  (“a little”) in the seed context.  Likewise, the grain parable in Mark 4:3-20 is synched to the “the secret/hiden bread” in Revelation 2:17.
    • Mark 4:22 also refers to secrets revealed; Revelation 2:17 refers to secret bread given to he who conquers.
  • Mark 4:4 has Satan by the side of the road. Recall Isaiah 14:13, where Satan claims to “sit in the mount of meeting in the sides of the north.”  This synchs Mark 4:4 with Revelation 2:13 “the place of the throne of Satan”.
  • Mark 4:9 “ears to hear”; Revelation 2:17 “ears to hear”. See also Mark 4:23 “ears to hear”, and the Segway to Mark 4:24 about hearing through measurement. The sword and staff that was revealed through Pergamus is all about measurement.
  • Mark 4:10 “alone” is synched with Revelation 2:17 ܚܒܘܫܝܐ (“solitary place”). Note also that the final ܟܢܫ  (“assemble”) in the chapter, at Mark 4:36, is presented in the context of the Messiah departing the ܟܢܫܐ  (“crowd”) for solitude; which would be synched with Revelation 2:17 ܚܒܘܫܝܐ (“solitary place”).
  • Mark 4:12 “turn”; Revelation 2:16 “repent
  • Mark 4:14 “The sower who sowed, the word he sowed”; Revelation 2:12 “sharp sword of two edges/mouths”. Note the doubling.
  • Mark 4:17 “roots” is a parable about Hebrew roots; Revelation 2:14 the Hebrews face the stumbling block of Balaam. This meaning is supported by Mark 4:17 ܡܬܟܫܠܝܢ (“they are stumbled”) synching with Revelation 2:14 ܟܫܠܐ (“stumbling”).
  • Mark 4:29 refers to the harvest sickle; Revelation 2:13 has the reference to the servant killed in faith (and later the reference to secret bread in 2:17).
  • Mark 4:34 uses ܡܦܫܩ (“explain”) comes across as a potential wordplay for ܦܫܝܛܬܐ (“Peshitta”) (like we saw in Mark 2:9), in the context that the parables are explained privately/intimately through Peshitta.
  • In Mark 4:35, Yahshua is crossing to the other side of the sea, then a storm occurs while he sleeps. This is symbolic for the Catholic siege of 1328AD (ie., while the Church slept, the storm of protest came), which the sword and staff links to Pergamus.  The admonition is in Mark 4:40 ‘too much fear, too little faith’.  Indeed, Mark 4:40-41 mentions faith once but fear three times, which is synched with Revelation 2:13 mentioning “faith” three times.
    • In Mark 4:38, the end of the boat would be synched with the end of the sword at Pergamus.
    • In 1328AD the Catholic Church was at the height of its decadence, which is why the ܒܣܕܝܐ (“blanket”) in Mark 4:38 is a wordplay for ܒܣܕܝܐ (“gold coin”). The symbolism is that the Catholic Church was sleeping in gold coins when the storm/protest came.  And ܗܟܢ (“therefore”) in Mark 4:40, and ܟܝ ܗܢܐ (“like this [man]”) in Mark 4:41 are wordplays for ܟܗܢܐ (“priest”).
    • The Pergamus church is 727AD-1328AD, which ends with the black plague/pestilence. The root word for “pestilence” in Hebrew & Aramaic is ܕܒܪ , which is found in Mark 4:36.  Indeed, this is also the root word for “wilderness”, which is where the Jewish people found refuge (primarily in Poland and Lithuania) during the black plague as ‘Christians’ hunted them down and killed them based on wild conspiracy theories (founded solely on false testimony from tortured witnesses who ‘admitted’ that the Jews caused the plague by poisoning the wells).


Mark 5 = Revelation 2:18-29 (Thyatira)

  • In Mark 5, we read ܟܢܫ the root word for “assembly” multiple times: 5:21, 5:22, 5:24, 5:27, 5:30, 5:31, 5:35, 5:36, 5:38.
  • Because Thyatira is the church from 1328AD-1917AD, it can be discerned that Jezebel in Revelation 2:20 refers to the fall of the Catholic Church and rise of Protestantism in its place. That is why the text says “you left your woman”, because men left Catholicism for Protestantism.
    • Given that upper echelons of Catholicism (especially the building designers) worship Mary with miscellaneous astrology, ܥܪܣܐ (“bed”) in Revelation 2:22 is a wordplay for ܥܪܣܐ (“Cassiopeia” – the constellation called “Queen of Heaven”).
    • And the reference in Revelation 2:19 to the “last works are greater than the first” relates to the last works (industrial revolution) being greater than the first works (Catholic decadence circa 1328AD).
    • The conclusion of the Thyatira church is World War One in 1917AD. Note all the references to the root word ܚܕ  (“one”) and killing (ܩܛܠ) or war ( ܩܪܒ  , ܚܪܒܐ) in this chapter: Mark 5:22, 5:25, 5:27, 5:28, 5:29, 5:30 (twice), 5:31.
    • Revelation 2:27 states that the conquering Thyatira church will be “shepherding them in a staff of iron”. This is synched to the base of the shepherd’s staff from Pergamus to Thyatira.
  • Mark 5:1 begins on the other side of the sea, which is a reference to the base of the shepherd’s staff going from Pergamus to Thyatiracrossing the Mediterranean Sea. The cemetery in Mark 5:1 refers to the Vatican, and likewise the ‘man with an unclean spirit that no one could bind in chains’ refers to the Catholic military power that no man could conquer at the beginning of the Thyatira church (circa 1328AD).
    • Mark 5:5 ܙܒܢ (“exchanges”) and ܟܐܦܐ (“rocks”) is synched with Revelation 2:21 ܙܒܢܐ   (“time/exchanges”) because the Catholic church claims the authority of ܟܐܦܐ (“Peter”).  Indeed, in Mark 5:5, the unclean man in the cemetery is harming himself in ܟܐܦܐ (“rocks”) in all ܙܒܢ (“exchanges”); and in Mark 2:21, the Messiah is giving Jezebel ܙܒܢܐ  (“time/exchanges”) to repent.   Further, Mark 5:5 ܡܨܠܦ (“cut”) is ܨܠܦ (“divide”), which is symbolic of the divided ܟܐܦܐ (“rock”) Catholic/Protestant church.
    • In Mark 5:6, the ‘man with an unclean spirit’ worships Yahshua “from afar”, which is symbolic of the way (hearts afar from him) that the decadent Catholics worshipped Yahshua circa 1328AD at the beginning of the Thyatira church.
    • After Yahshua heals the man, in Mark 5:15 he is described as “sober”, which is a description of the revived Catholic Thyatira (sober/humble) in contrast with late Catholic Pergamus (drunk/decadent)
    • All of this symbolism is confirmed at the end of the passage in Mark 5:17 as the Gadarenes implore Yahshua to depart from their border – symbolizing the shepherd’s staff departing Mt. Hermon and leaving Israel for Anatolia. Indeed, in Mark 5:18-19, Yahshua does not let the new sober man (Catholic Church) stay with him (in Protestantism) but instructs the newly sober man to go to his house (Vatican) and tell his people (Catholics) how Marya had mercy upon him.
  • Mark 5:7 “torment” is synched with Revelation 2:22 “tribulation”. See also Mark 5:26 “afflicted”.
  • Mark 5:9 “Legion” is synched with Revelation 2:20 “Jezebel”, as we note the Revelation 2:20 idol sacrifices (i.e., dead sacrifices historically upon hills/mountains) in synched with the Mark 5:5 cemetery and mountain/hill. The mountain cemetery is the Vatican.
    • In Revelation 2:20, Jezebel teaches “whoring and eating idolatrous sacrifices”, which is synched to Mark 5:25-26 where the woman put her trust in many physicians and came out worse than when she started. This is symbolic of the Catholic Church’s love-hate relationship with idols.
  • In Mark 5:11, pigs fall into the sea, which is synched with Revelation 2:22 where unfaithful men are cast into a coffin, and Revelation 2:23 where the sons are slain. Indeed, the Gadarene pigs in Mark 5 were likely kept for idol sacrifices, which is condemned in the admonishment to Thyatira in Revelation 2:20.
    • Note the wordplay in Mark 5:1 ܓܕܪܝܐ (“Gadarenes”) with Revelation 2:22 ܕܓܝܪܝܢ (“who adulterize”). Perhaps this Mark 5:1 reference to the “land of the Gadarenes”, is even a clever wordplay where ܓܕܪܝܐ (“Gadarenes”) is cross-language hybrid of “God Shepherd” in reference to Rome.
    • The 2,000 ‘devil pigs cast into the sea’ probably represents the 2,000 devil priests or hierarchs cast into the populace after the fall of the Catholic Church.
  • Mark 5:31 “see” is synched with Revelation 2:18 “eyes”. Mark 5:22 “feet” is synched with Revelation 2:18 “feet”.  Mark 5:32 “work” is synched with Revelation 2:19 “work”.
  • Mark 5:25 “a woman who had a flow of blood for 12 years” is symbolic for the 12-centuries that led up to the beginning of the Thyatira church in 1328AD. Likewise, the 12-year old girl in Mark 5:42 is synched with these 12-centuries.  The symbolism is that the Messiah has made an old woman (church) young again.
  • Mark 5:24 “large crowds following him and pressing upon him” is symbolic for the large crowds that flocked to Christianity during the Thyatira church of 1328AD-1917AD.
  • Revelation 2:23 has lots of corollaries. Mark 5:25 “woman” is synched with Revelation 2:23 “bride”.  Mark 5:29 “flow of blood she felt in her body” is synched with Revelation 2:23 “heart”.   Mark 5:32 “seeing who” is synched with Mark 2:23 “seeking”.  Mark 5:14 “report” is synched with Revelation 2:23 “all the church knows”.
  • In Mark 5:37, only Peter, Jacob, and John are allowed to go with Yahshua. This is symbolic for the Catholic (Peter), Jewish (Jacob), and John (Protestant) being chosen to witness the greatest signs during the Thyatira church from 1328AD-1917AD.
  • Mark 5:38 “ruler of the assembly” is synched to Revelation 2:26 “authority over nations”. Note also Mark 5:38 ܡܗܠܟܐ (“walking”) as a wordplay for the renewed church Thyatira walking/ruling after Yahshua heals her from death.  This also helps inform Revelation 2:23 ܠܒܢܝܐ  (“to the builders”).
  • Mark 5:41 ܐܚܕ (“he took”) is synched with Revelation 2:25 ܐܚܘܕܘ (“hold”)
  • Revelation 2:28 states, “I will give to him the morning star”, which is synched with Mark 5:43 “give to her ܡܠܥܣ (“to eat”)” because it is a wordplay for ܡܠܘܫܐ (“star”).


Mark 6 = Revelation 3:1-6 (Sardis)

  • In Mark 6, we read ܟܢܫ the root word for “assembly” four times:  6:2, 6:30, 6:34, and 6:45.  See also Mark 6:39.
  • Mark 6:2 ܐܝܕܐ (“that”) and Mark 6:5 ܐܝܕܗ (“his hands”) are synched with Revelation 3:3 ܐܝܕܐ (“hand/that”).
  • In Mark 6:2, the people wonder how Yahshua acquired such wisdom. This is synched with Revelation 3:3 “remember how you heard”. See also Mark 6:20 and 6:47.
  • Mark 6:3 provides the names of Yahshua’s family members, which is synched with Revelation 3:1 “I know your works and your name”.
  • Mark 6:5 ܩܠܝܠ ܣܡ (“a few he placed”) is a wordplay with Revelation 3:4 ܩܠܝܠ ܫܡܗ (“a few names”). See also Mark 6:14   ܫܡܗ(“his name”), and Mark 6:31  ܩܠܝܠ(“little”).
  • Mark 6:4 ܨܥܝܪ (“dishonored”) is synched with Revelation 3:2 ܥܝܪܐ (“watchful/vigilant”).  Indeed, in this context Mark 6:4 “prophet” is synched with Revelation 3:3 “you know not in what hour I come”.   Note also the references to witnesses and oil in Mark 6:11 and 6:13.
  • Mark 6:7 “authority over unclean spirits” is contrasted with Revelation 3:1 “seven spirits” and Revelation 3:4 “defiled garments”. And see Mark 6:56 “clothing”.   Also Mark 6:8 “staff…sandals…tunics” is synched with Revelation 3:4 “do not defile garments and walk before me in white”.
  • Mark 6:12 “they preached that they should repent” is synched with Revelation 3:3 (“repent”).
  • Mark 6:14-16 contains Herod’s fear that Yahshua was actually John the Baptist now raised from the dead. This is synched with Revelation 3:1 “you are alive and you are dead”.  See also 6:29 “corpse”.
    • Incidentally, Mark 6:1 ܠܚܝܡܐ (“threat”) is a wordplay for ܠܚܡܐ (“bread”) in the context of this verse because Mark 6:21 ܚܫܡܝܬܐ (“banquet”) is a wordplay for ܚܡܫ (“five”) – this means that John’s head on a platter is symbolic for dead food/bread. John’s head was cut off because the house of Herod rejected his legal interpretation regarding his wife Herodias.  Also, Mark 6:23 ܦܠܓܗ (“its half”) refers to Herod’s divided kingdom, but compare Mark 6:41 ܩܨܐ as Yahshua divides in order to multiply.
  • Mark 6:26 ܡܘܡܬܐ (“oaths”) is a wordplay for ܡܘܬܐ (“death”) so it’s synched with Revelation 3:1-2 ܡܝܬܐ (“dead”) and  ܡܡܬ(“dying”).  See also Mark 6:55 ܠܡܝܬܝܘ as a wordplay for  ܡܝܬ“death” and ܥܪܣܬܐ (“pallets”) as a wordplay for ܥܪܣܐ (“coffin”).
  • Mark 6:37 ܡܠܥܤ (“food”) is a potential wordplay for ܡܠܘܫܐ (“star”) given Revelation 3:1 “seven stars” in the context of the seven pieces of food here in Mark 6:38 (five loaves + 2 fishes = 7 pieces of food).
  • Mark 6:48 “fourth watch of the night” is synched with Revelation 3:2 “watchful” and Revelation 3:3 “like a thief, and you do not know what hour”.  Likewise, Mark 6:56 ܟܪܝܗܐ (“sick”) is a wordplay for ܟܪܝܘ (“short time”).
  • Mark 6:43 refers to the remainder/”fragments” of the bread and fish that had been raised up by Yahshua. This is synched with Revelation 3:2 “raise up the remainder”.  Incidentally, “walking on water” in Mark 6:49 is also like being ‘raised up’.  Ultimately, there are also some number wordplays here in Mark, as we see ܣ = 15th letter in Mark 6:39 ܣܡܟܝܢ.  And   ܢܘܢܐ (“fish”) is a wordplay with ܢܘܢ (“fourteenth letter”) as 2 fish + 12 bread baskets = 14.  I also like the contrast between the reclining rich people eating in Mark 6:22 compared to the reclining poor people eating in Mark 6:39.
  • Sardis is the 5th church, which is the church of scribes – see “five scribes”.
    • Mark 6:1 ܕܒܝܩܝܢ (“follow”) is a wordplay for ܕܒܩܐ (“bound volume”), as we see the Messiah “teaching” in Mark 6:2. See also, Mark 6:30 and 6:34.
    • Mark 6:3 ܢܓܪܐ (“carpenter”) is a wordplay for ܢܓܪ (“long-time/ancient”) in the context of the scribal occupation. And this is synched with Revelation 3:3 about the “hour” that the Messiah returns, and the admonition to be “watching” in the sense of being patient.
    • Mark 6:16 ܦܣܩܬ is a wordplay for ܦܫܝܛܬܐ (“Peshitta”).
      • Mark 6:28 ܦܝܢܟܐ (“platter”) also means “writing tablet”, which is especially interesting following the Mark 6:27 wordplay of ܒܝܬ ܐܣܝܪܐ (“prison”) for ‘Assyrians’.
    • Mark 6:22 ܫܦܪܬ (“pleased”) is a wordplay for ܣܦܪ (“scribe/book”).
    • Mark 6:39 ܣܡܟܝܢ (“groups”) is a wordplay for ܣܡܟ (“depending on a letter”). Perhaps these groups of 100s and 50s are even like blocks of words in a codex.
    • Mark 6:43 ܩܘܦܝܢܝܢ (“baskets”) is a wordplay for ܩܦܠܐܘܢ (“chapter”).
    • Mark 6:48 ܥܒܪ (“crossing”) is another way to say “Hebrew”. See also Mark 6:45 and 6:53.
  • The conclusion of the Sardis church is World War 2 in 1945AD. Note all the references to the root word ܬܪܝܢ (“two”) and killing (ܩܛܠ) or war ( ܩܪܒ  , ܚܪܒܐ) in this chapter: Mark 6:7 (twice), 6:9, 6:19, 6:32, 6:35 (twice), 6:38, 6:41 (twice), 6:56 (twice).
    • Note also Mark 6:1 where Yahshua “came to his own city” – the Sardis church ends with the restored city of Jerusalem (& Israel) at the end of World War 2.


Mark 7 = Revelation 3:7-13 (Philadelphia)

  • In Mark 7, we read ܟܢܫ the root word for “assembly” four times:  7:1, 7:14, 7:17, 7:33
  • Mark 7:1 begins with Pharisees and scribes in Jerusalem. This is synched with the Revelation 3:9 “assembly of Satan… who claim to be Judaic”. See also Revelation 3:12 referring to “new Jerusalem”; and Mark 7:21 “ten cities”
  • Mark 7:3 ܐܚܝܕܝܢ (“holding”) is synched with the multiple references in Revelation 3:7-8 ܐܚܕ (“shuts”) . See also Revelation 3:8 ܡܠܬܝ ܢܛܪܬ (“my word you guard”) synched with Mark 7:4 ܢܛܪܘܢ (“they guard”); See also Mark 7:8-9 ܐܚܝܕܝܢ, and Mark 7:13 ܡܠܬܐ .
    • Mark 7:17 “enters the house”; Revelation 3:7 “door keeper”; Mark 7:24 Yahshua enters another open house but there is no privacy. The greater theme here is inside/outside = open/shut.
  • Mark 7:4 ܥܡܕܝܢ (“washed”) is synched with Revelation 3:12 ܥܡܘܕܐ (“pillar”)
  • Mark 7:6 “but their hearts are far from me”. Compare Philadelphia, considered the assembly of ‘brotherly love’, especially as we see the references to ܕܘܝܘ (“David”) in Revelation 3:7, from the root ܕܘܕ  (“beloved”).
    • Revelation 3:9 “loving”; Mark 7:6 and 7:19 “heart”
  • In Mark 7:11, the reference to the “offering” is synched with Revelation 3:12 referring to the “temple”. This symbolism is later displayed in Mark 7:26 as the heathen (idol worshipper) from Phoenicia had a daughter with devils in her body – an unclean temple of the body.
  • Mark 7:15 ܢܦܩ (“goes out”); Revelation 3:12 ܢܦܘܩ   (“go out”); Mark 7:19 “cast outside”; Mark 7:20 ܢܦܩ  (“goes out”), 7:30 ܢܦܝܩ  (“gone”)
  • Mark 7:25 “fell before his feet”; Revelation 3:9 “worship before your feet”.
  • Mark 7:26 has geographical references to Phoenicia and Syria. This synchs up with the Philadelphia church from 1945AD-1973AD, which was ended by the Arab-Israeli war (dramatically involving the area of Phoenicia and Syria).
    • If Jerusalem is symbolically the heart in Mark 7, then Tsur & Tsidon (where the dogs eat under the table in Mark 7:28) would be the stomach.
    • Mark 7:35 ܦܫܝܩܐܝܬ is a wordplay for ܦܫܝܛܬܐ (“Peshitta”). Yahshua tells parables in Mark 7:17 to the Pharisees so they don’t hear, but the word and ܙܗܪ  (“admonish” wordplay for Zohar) was given to the deaf man in Mark 7:32.
  • The discussion about food in Mark 7 is really about the word in Revelation 3:10. And the patience of the Messiah is what guards against trials in Revelation 3:10, which is synched with Mark 7:21-23 listing all the different trials of a man’s heart.
    • Mark 7:26 the clean bread is the Messiah’s word and body; Revelation 3:7 the door is the Messiah’s mouth or heart
  • Revelation 3:12 “temple” is synched with Mark 7:21 because the temple is the heart/body.
  • Revelation 3:8 “little power” is synched with Mark 7:18 ܥܛܠܝܢ (“little comprehension”)
  • Revelation 3:11 “no one takes your crown”; Mark 7:27 “it is not right to take the children’s food
  • Mark 7:16 “ears to hear”; Revelation 3:13 “ears to hear
  • Mark 7:27 ܫܦܝܪܐ (“right”) is a wordplay for ܫܦܪܐ (“write/book”) because Revelation 3:12 “I am writing upon him the name ܕܐܠܗܝ and the name of the city of new Jerusalem, that which descends from  ܐܠܗܝ  and my own new name”; Mark 7:37 ܫܦܝܪ (“good”)
    • Mark 7:33 ‘spit on the fingers and tongue/language’ is like writing in the man’s ears, and then Yahshua looks to ܫܡܝܐ (“heaven”), which is a wordplay for “name of Yah” in the context of Revelation 3:12 ܐܠܗܝ
    • Revelation 3:12 “new ܐܘܪܫܠܡ(“Jerusalem”) that descends from heaven”; compare Mark 7:9 as the Pharisees are ܬܩܝܡܘܢ (“establishing/lifting”)ܡܫܠܡܢܘܬܟܘܢ  (“traditions”); and Mark 7:13 ܡܫܠܡܢܘܬܐ ܕܐܫܠܡܬܘܢ  (“the tradition that you have handed down”)
      • Incidentally, Mark 7:13 ܡܣܠܝܢ (“despise”) is a quasi-wordplay for ܠܥܣܝܢ (“to eat”) in the symbolism that the Pharisees despise good food from Alha.
    • Mark 7:35 ܐܬܦܬܚ ܐܕܢܘܗܝ (“opened his ears”) is synched with Revelation 3:8 ܬܪܥܐ ܦܬܝܚܐ  (“open door”), especially in the greater context of Mark 7:14 ܫܘܡܥܘܢܝ ܟܠܟܘܢ ܘܐܣܬܟܠܘ (“hear me and understand”).
    • The conclusion of the Philadelphia church is the Arab-Israeli war in 1973AD, which established the petrodollar and therefore transformed the entire world economy and balance of power between nations. Note the references to the root words for killing (ܩܛܠ) and war ( ܩܪܒ  ) in this chapter: Mark 7:11, 7:21, 7:33.


Mark 8 = Revelation 3:14-22 (Laodicea)

  • In Mark 8, we read ܟܢܫ the root word for “assembly” four times:  8:1, 8:2, 8:6, 8:34.
    • Revelation 3:18 ܡܢ ܢܘܪܐ (“from fire”) is a wordplay for ܡܢܪܐ (“lampstands”).
  • Mark 8:2 ܡܬܪܚܡ (“have compassion”) is synched with Revelation 3:19 ܕܪܚܡ (“who love”)
  • Mark 8:2 “eat”; Revelation 3:16 “mouth”; Mark 8:8 “ate”; Revelation 3:20 “dine with me”
  • Mark 8:3 ܥܝܦܝܢ (“faint”) is a wordplay for ܥܦ (“double”) because Revelation 3:15-16 is “hot, hot… cold, cold”. See also this double word example Mark 8:6 ܕܢܣܝܡܘܢ ܘܣܡܘ (“to set forth, and they set”).
  • Mark 8:3 “faint/unstable”; Revelation 3:17 “weak
  • Mark 8:3 “fasting”; Revelation 3:16 “turn you from my mouth”; Mark 8:23 “spit
  • Mark 8:5 refers to “seven” loaves of bread, which would be synched with Laodicea as the seventh assembly in Revelation 2-3.
    • Note also Mark 8:2 ܡܢܐ ܢܐܟܠܘܢ as a potential wordplay for ܡܢܐ (“bread from heaven”) ܟܠܗܘܢ (“all of them”).  The original bread is the messiah and his apostles in him.   See e.g. Mark 8:4 ܡܫܟܚ (“can”) as the wordplay for ܡܫܝܚܐ
  • Mark 8:12 ܐܡܝܢ (“truly”); Revelation 3:14 ܐܡܝܢ (“amen”)
  • Mark 8:12 ܐܬܐ (“sign”); Revelation 3:15 ܐܬܗܘܐ (“you will be”) in the context of signs of hot and cold, plus the sign-seeking church of Laodicea at the end of the age
    • Does the reference to “third day” in Mark 8:31 predict 3-years of tribulation for the Laodicea church? In Mark 8:33, Simon Peter got the prophecy wrong.
  • Mark 8:12 ܫܪܒܬܐ (“generation”) is synched with the shepherd’s ܫܒܛܐ (“staff”); See also Mark 8:38 ܫܪܒܬܐ (“generation”)
    • Note also Mark 8:19 “five loaves” is a synchronicity with the five churches that form the shepherd’s staff.
  • Revelation 3: 15 ܚܡܝܡܐ (“hot”); Mark 8:6 ܠܚܡܝܢ (“bread”);  Mark 8:15 ܚܡܝܪܐ (“leaven”); Revelation 3:15 ܩܪܝܪ (“cold”); Mark 8:26 ܩܪܝܬܐ (“village”)
    • Revelation 3:17 ܥܬܝܪܐ “increase”; Mark 8:15 “leaven
  • Mark 8:18 “you have ܥܝܢܐ (“eyes”) and yet do not see”; 3:18 “apply eye salve to your eyes so that you may ܚܙܐ (“see”); Mark 8:22 “blind man” in ܒܝܬ ܨܝܕܐ  (‘Bethsaida”) is a wordplay for ܨܕ (“gaze”); Mark 8:29 ܥܝܢ (“answered”); Mark 8:32 ܥܝܢ ܒܓܠܐ (“openly”).
    • Revelation 3:14 ܠܐܝܕܝܩܝܐ (“Laodicea”) is a potential wordplay for ܕܘܩ (“seeing”) in the context ܠܐ (“not”)   ܕܘܩ(“seeing”) ܝܗ (“Yah”)
    • Laodicea also is necessary to form the eye-of-the-needle alternative to the shepherd’s staff
  • Mark 8:18 “ears”; Revelation 3:20 and 3:22 “hear
  • Mark 8:25 ܘܬܩܢܬܘܒ (“again…and restore”); Revelation 3:19 ܘܬܘܒܬܢ (“zeal… and repent”)
  • Mark 8:11 ܦܪܝܫܐ (“Pharisees”); Revelation 3:16 ܦܫܘܪܐ (“lukewarm”)
  • Revelation 3:17 “you are rich and you enrich” is synched with Mark 8:19-20 “five loaves I broke for five thousand” and “seven to four thousand” in the sense of something growing exponentially.
    • Mark 8:36 ܢܬܥܕܪ (“profit”) and ܢܐܬܪ (“gain”); Revelation 3:18 ܬܥܬܪ (“increase”) from “gold
    • Also, Revelation 3:17 ܥܬܝܪܐ (“rich”) is a wordplay for Revelation 3:20 ܬܪܥܐ (“door”) because being rich does not get you through the door.
  • Mark 8:24 ܚܪ (“looked”); Revelation 3:18 ܚܘܪܐ (“white”); Mark 8:24 ܡܗܠܟܝܢ (“walking”) Revelation 3:18 ܡܠܟ (“counsel”)
  • Mark 8:24 ܐܝܠܝܢ (“those”); Revelation 3:19 ܐܝܠܢܐ (“trees”)
  • Revelation 3:19 ܡܟܣ (“reprove”); Mark 8:30 ܟܐܐ (“rebuke”)
    • This may also be a wordplay for ܡܟܣܝܐܝܬ (“secretly”) in the context of mysteries like the sword and shepherd’s staff
  • Revelation 3:14 ܫܪܝܪܐ (“true”); Mark 8:3 ܫܪܐ (“dismiss”);  Mark 8:10 ܫܪܐ (“dismiss”); Mark 8:11 ܫܪܝܘ (“began”);  Mark 8:31 ܫܪܝ (“began”)
  • Mark 8:37 ܬܚܠܘܦܐ (“exchange”); Revelation 3:18 ܬܙܒܢ (“exchange/buy/sell”)
  • Mark 8:38 ܒܗܬ (“ashamed”); Revelation 3:18 ܒܗܬܬ (“your shame”)
  • Revelation 3:18 ܕܗܒܐ (“gold”) wordplay for Mark 8:6 ܝܗܒ (“gave”) – the sacrifice of his broken body is like the broken bread he gave; Revelation 3:18 ܕܒܚܝܪ (“refined”) wordplay for ܕܒܚܐ (“sacrifice”) and ܚܘܪ (“white”).
  • Revelation 3:20 ܐܩܘܫ (“knock”) is a wordplay for ܩܝܣ (“cross”) because of Mark 8:34 ܙܩܝܦܗ (“cross”); also ܩܘܫܬܐ (“true/right/justice”)
    • Revelation 3:20 ܬܪܥܐ (“door”) =   ܬ (“tav”, last letter) ܪܥܐ (“shepherd”) where ܬ is the cross;  Mark 8:8  ܬܘܬܪܐ (“remains”) in the context of the top of the shepherd’s staff at ܬܐܘܛܝܪܐ and bottom at Laodicea.  So Revelation 3:20 is about opening the cross; or if it is closed, then it is a cube, which is another mark of the beast —  I wanted to explain this in the context of Revelation 3:20 ܦܬܚ (“open/explain”).
    • Revelation 3:20 ܐܥܘܠ (“enter”) is a potential wordplay for ܥܘܠ (“unjust/rise”) in the context that one key to enter the door is to be sacrificed unjustly like the Messiah was sacrificed. Another potential wordplay in this verse is ܐܚܫܡ (“will dine”) as a wordplay for ܐܚܫ (“grief”) and others like ܡܚܫܘܬܐ (“passion”).
  • Revelation 3:20 ܫܡܥ (“hears”); Mark 8:29 ܫܡܥܘܢ (“Simon”)
  • Revelation 3:21 ܟܘܪܣܝܐ (“throne”) is a wordplay for ܟܪܝܣܛܝܢܐ (“Christian”) and ܟܪܝܣܝ (“testimony”) because of Mark 8:38 “all who are ashamed of me and my words…”
    • Mark 8:6 “sit upon the earth”; Revelation 3:21 “sit with me on my throne”
    • Mark 8:8 ܐܣܦܪܝܕܝܢ (“baskets”) wordplay for ܐܣܦܝܪ (“group of soldiers”) ܕܝܢ (“judging”); Revelation 3:21 “and he conquering I give to him to sit with me on my throne”, which is a throne of judgment.
  • The conclusion of the Laodicea church is in 2018AD, which is possibly a time stamp World War Note the reference to killing (ܩܛܠ) in Mark 8:31 and the root words  of war & desolation ( ܩܪܒ  , ܚܪܒܐ) Mark 8:4 and 8:22
  • Dalmanutha (Mark 8:10) is the location of the Armageddon battlefield in Revelation 16:16 during the plague of the sixth bowl judgment.
    • When Matthew 15:39 and Mark 8:10 are read in harmony (because they refer to the same event), we see that Magdu (“Armageddon”) is the same location as Dalmanutha.



Mark 9 = Revelation 20:4-15 (Millennial Reign of Peace & Judgment)

  • In Mark 9, we read ܟܢܫ the root word for “assembly” four times:  9:14, 9:15, 9:17, and 9:25. Note Revelation 20:8 gathered people.
  • Mark 9:1 the transfiguration “after six days” symbolizes the beginning of the Millennial Reign on the 7th day (like a Sabbath).
    • Mark 9:2 ܐܫܬܚܠܦ (“was transfigured/exchanged”); Revelation 20:3 ܙܒܢܐ (“time/exchange”)
    • Mark 9:29 is a clue that we can expect fasting and prayer for disciples during the Millennium
    • Mark 9:31 rising in the third day is synched with 3030 AD being 3,000 years after Yahshua first came and was crucified
    • Mark 9:17-32 is about the great test of faith that the Millennial reigns builds up toward.
    • Mark 9:14-16 – the scribal dispute is whether the disciples see Yahshua in the Millennial reign. Perhaps it is not visually obvious.  Indeed, verses like Mark 9:37 suggest the Messiah rules from heaven rather than visually on earth in plain sight to everyone.
    • Mark 9:38 – perhaps expect a reformed Protestant church (symbolized by John) to be the primary church in the Millennial reign.
    • Mark 9:43 – at three levels of the Millennial reign (hand, foot, and eye) expect perhaps a great purging within the church, where unbelieving and harmful members are excommunicated in order to prepare for the great test of faith at the end of the Millennial reign.
      • From 9:38-40, the John/Protestant church needs to learn to purge itself, and not purge the faithful outside of itself. The faithful outside of itself are helping to water John, and are in exchange for John in the sense of replenishing/nourishing the church over time (especially as the church purges).
        • Mark 9:43 ܦܫܝܓܐ is a wordplay for Peshitta and coin. Mark 9:45  ܚܓܝܣܐ  is a wordplay for ܓܝܙܐ (“treasure”) and ܚܝܐ (“life”).   Mark 9:47 ܥܝܢ is a wordplay for gem or source.  These are clues for what the church needs to purge.
      • It is not a big church that prevails at the end of the Millennial reign, but rather a faithful one. That’s been the point all along, the great lesson is the power of faith.
      • Mark 9:49 “sacrifice” shows the very purpose is to die with flavor/faith rather than die in unbelief. The ܡܠܚܐ (“salt”) double-wordplay works with ܡܠܟܐ (“king”) because the king has faith.  Thus, Mark 9:50 ܬܦܟܗ  (“bland”) is a wordplay with the lampstands of revelation because an alternate translation of  ܬܦܟܗ  is “weak” or “dim”. In other words, the strong light is the king’s faith.
    • Mark 9:1 ܬܢܢ ܕܠܐ ܢܛܥܡܘܢ ܡܘܬܐ (“here who will not taste death”) is synched with Revelation 20:6 & 20:14 ܡܘܬܐ ܬܢܝܢܐ (“second/dragon death”).
      • Note also Revelation 20:5-6 ܩܝܡܬܐ (“resurrection”) and Mark 9:1 ܩܝܡܝܢ (“standing”)
      • In Mark 9:9, Yahshua instructs the three apostles to not tell anyone about the transfiguration until after the rising, which is synched with Revelation 20:5-6 resurrection.
        • Mark 9:10 the disciples “held this saying in themselves”; Revelation 20:2 the dragon is “bound”. These are synched as we read in Mark 9:10 ܕܩܡ ܡܢ ܒܝܬ  ܡܝܬܐ   … ܐܚܕܘܗ (“bound him… he is raised from grave”), and in Revelation 20:6  no authority of the second/dragon death; 9:26-27 ܡܝܬܐ  ܐܚܕ  ܩܝܡ… (“dead…seize…raised”); 9:31ܩܘܡ  (“rise”) ; 9:36 ܩܝܡ (“set”)
      • In Mark 9:2-3, the apostles follow Yahshua up to a high mountain where they see white; compare Revelation 20 where an angel descends from heaven to bind the dragon in the dark abyss.
        • See also Mark 9:18-20 where an unclean spirit knocks a man down to earth, and also down to fire and water; Revelation 20:8 water and Revelation 20:9 fire. And Mark 9:42 sea.
      • In Mark 9:4 we see Yahshua taking counsel with Moses and Elijah; compare Revelation 20:4 where the priests counsel/reign with Yahshua.
        • The three apostles and three proposed booths in Mark 9:5 are synched with the Revelation 20:4 seats/thrones for the three types of people who are cut-off:
          • (1) Because of Yahshua’s witness (Rev 20:4) = Moses, Elijah, Yahshua (Mark 9:4)
          • (2) Because of the Word of Alha (Rev 20:4) = voice of Alha (Mark 9:7)
          • (3) Because they did not take the mark of the beast (Reve 20:4) = “only” Yahshua was with them (Mark 9:8)
          • Moreover, these three types of saved person are further contrasted by the three unsaved beings cast into the lake of fire in Revelation 20:10: the dragon, the false prophet, and the creature. And as always, I must note that this punishment is finite, not infinite.
        • Mark 9:12 ܐܠܝܐܐܝܟܢܐ ; Revelation 20:6 ܟܗܢܐ ܕܐܠܗܐ
        • Mark 9:21 ܡܢ ܛܠܝܘܬܗ (“from his youth”) ; Mark 9:5 ܡܛܠܠܝܢ (“booths”) in the context of time — Satan bound for 1,000 years in the pit is how long it has been since the booths; 9:24 ܛܠܝܐ (“boy”) Mark 9:21 ܗܟܢܐ (“like this”); Revelation 20:6 ܟܗܢܐ  (“priests”)
        • Mark 9:23 ܕܬܗܝܡܢ (“that believe”); Revelation 20:1 ܕܬܗܘܡܐ (“of the abysses”)
        • Mark 9:28 ܠܐ ܐܫܟܚܢ (“not able”); Mark 9:29 ܠܐ ܡܫܟܚ (“not able”); Revelation 20:15 ܕܠܐ ܐܫܬܟܚ (“not found”)
        • Mark 9:33 ܡܬܚܫܒܝܢ (“reasoning”); Revelation 20:7 ܚܒܘܫܝܗ (“its bondage”)
        • Mark 9:34 ܐܬܚܪܝܘ (“arguing”); Revelation 20:9 ܚܕܪܘܗ (“surround it”)
        • Mark 9:43 “Gehenna” fire; Revelation 20:9 fire from Alha; Revelation 20:10 lake of fire; Revelation 20:14-15 lake of fire; Mark 9:49 everything is vaporized in
        • Mark 9:41 reward for good work; Revelation 20:12 judgment for works
        • Mark 9:49 salt; Revelation 20:8 sand
        • Revelation 20:12 ܙܥܘܪܐ (“little ones”); Mark 9:42  ܙܥܘܪܐ(“little ones”); Mark 9:34 ܪܒ (“great”);  Revelation 20:12 ܪܘܪܒܐ (“great ones”)
        • Mark 9:50 ܚܕ ܥܡ ܚܕ (“one another”); Revelation 20:13 ܚܕ ܚܕ (“each one of them”)



Mark Chapters 10 through 16 = Revelation…

The analysis of Mark & Revelation is a work in progress.  Indeed, this research project has only just begun.  The above analysis connects Mark to the 7 churches in Revelation, but I think readers will also find that Mark is connected to the 7 seals sequentially (i.e., Mark 6 – 5th church – 5th seal – 5th trumpet – 5th bowl).  See e.g., Mark 6:31 ܐܬܬܢܝܚܘ (“rest”) is synched with the fifth seal in Revelation 6:11 ܬܬܢܝܚܘܢ (“rest”).

I hope to reveal synchronizations for Mark chapters 10-16 once they are more fully known to me.  For example, Mark 1 and Mark 10 work together to show rebirth, because Mark 1 begins in Jerusalem & the Jordan, which is where Mark 10 concludes.

Currently, here is the overview I’ve glimpsed for Mark 10-16:

  • Mark 10 = Revelation 21-22 (new world)
  • Mark 11 = Revelation 11:1-6 (two witnesses preach)
  • Mark 12 = 11:7-13 (two witnesses ascend)
  • Mark 14:1-31 = Revelation 12:1-6 (woman births and hides)
  • Mark 14:32-72 = Revelation 12:7-17 (woman hides again)



The Father gives us tools to interpret the Book of Revelation.  The Gospel of Mark is one of those tools, and that gospel is a very earthly tool.  The sword & shepherd’s staff timecode is another tool.  I think the way we use any tool is in direction proportion to the way we practice the greatest commandment:

ܫܡܥ ܐܝܣܪܝܠ ܡܪܝܐ ܐܠܗܢ ܡܪܝܐ ܚܕ ܗܘ ܘܕܬܪܚܡ ܠܡܪܝܐ ܐܠܗܟ ܡܢ ܟܠܗ ܠܒܟ ܘܡܢ ܟܠܗ ܢܦܫܟ ܘܡܢ ܟܠܗ ܪܥܝܢܟ ܘܡܢ ܟܠܗ ܚܝܠܟ

I encourage other Aramaic students and scholars to share their thoughts and insights…