- The Empty Tomb
- Yeshua among His Disciples
- After Eight Days Toma sees Yeshua
- Why this Hebrew Besorah was written
- The Salvation of Adonai Appears at the Sea of Tiberias
- The Great Catch of Fish
- Yeshua Provides nourishment for His Disciples
- Yeshua questions Shim’on
#4. The Resurrection Account of the Fourth Face of Ezekiel
(Eagle, The Spirit of Adonai) from the Besorah of Yochanan.
וַיְהִי בְּאֶחָד בַּשַּׁבָּת לִפְנוֹת הַבֹּקֶר בְּעוֹד חשֶׁךְ וַתָּבֹא מִרְיָם הַמַּגְדָּלִית אֶל־הַקָּבֶר וַתֵּרֶא וְהִנֵּה־הָאֶבֶן מוּסָרָה מֵעַל הַקָּבֶר׃ וַתָּרָץ וַתָּבֹא אֶל־שִׁמְעוֹן פֶּטְרוֹס וְאֶל־הַתַּלְמִיד הָאַחֵר אֲשֶׁר יֵשׁוּעַ אֲהֵבוֹ וַתֹּאמֶר אֲלֵיהֶם הִנֵּה נָשְׂאוּ אֶת־הָאָדוֹן מִקִּבְרוֹ וְלֹא יָדַעְנוּ אֵיפֹה הִנִּיחֻהוּ׃ וַיֵּצֵא פֶטְרוֹס וְהַתַּלְמִיד הָאַחֵר וַיֵּלְכוּ אֶל־הַקָּבֶר׃ וַיָּרוּצוּ שְׁנֵיהֶם יַחְדָּו וַיְמַהֵר הַתַּלְמִיד הָאַחֵר לָרוּץ וַיַּעֲבֹר אֶת־פֶּטְרוֹס וַיָּבֹא רִאשׁוֹנָה אֶל־הַקָּבֶר׃ וַיַּשְׁקֵף אֶל־תּוֹכוֹ וַיַּרְא אֶת־הַתַּכְרִיכִין מֻנָּחִים וְלֹא נִכְנָס׃ וַיָּבֹא שִׁמְעוֹן פֶּטְרוֹס אַחֲרָיו וְהוּא נִכְנַס אֶל־הַקָּבֶר וַיַּרְא אֶת־הַתַּכְרִיכִין מֻנָּחִים׃ וְהַסּוּדָר אֲשֶׁר הָיְתָה עַל־רֹאשׁוֹ אֵינֶנָּה מֻנַּחַת אֵצֶל הַתַּכְרִיכִין כִּי אִם־מְקֻפֶּלֶת לְבַדָּהּ בְּמָקוֹם אֶחָד׃ וְהַתַּלְמִיד הָאַחֵר אֲשֶׁר בָּא רִאשׁוֹנָה אֶל־הַקָּבֶר גַּם־הוּא נִכְנַס וַיַּרְא וַיַּאֲמֵן׃ כִּי עֲדֶן לֹא־הֵבִינוּ אֶת־הַכָּתוּב אֲשֶׁר קוֹם יָקוּם מֵעִם הַמֵּתִים׃ וַיָּשׁוּבוּ הַתַּלְמִידִים וַיֵּלְכוּ אֶל־בֵּיתָם׃
The Empty Tomb:
On the first day of the week as it turned toward morning, while it was still dark, Miryam HaMagdalit came to the tomb and saw that the stone was removed from the tomb. She ran and came to Shim’on Petros and to the other disciple whom Yeshua loved and said to them:
“They have taken the Master from His tomb, and we do not know where they have put Him.”
Petros left along with the other disciple and they went to the tomb. Both of them ran together, but the other disciple ran faster, passed Petros, and came to the tomb first. He peered inside and saw the burial garments lying there [the linen kittel, tzitzit, and shroud] but he did not enter. Shim’on Petros also came after him. He entered the tomb and saw the burial garments lying there. The scarf (face-cloth, tzitzit) that had been on His head was not lying beside the burial garments; instead, it was folded up by itself in a separate place. The other disciple who came to the tomb first also entered. He saw and believed. For they did not yet understand what was written, that He would surely rise from among the dead. The disciples returned and went home.
וּמִרְיָם עָמְדָה מִחוּץ לַקֶּבֶר וְהִיא בוֹכִיָּה וַיְהִי בִבְכּוֹתָהּ וַתַּשְׁקֵף אֶל־תּוֹךְ הַקָּבֶר׃ וַתֵּרֶא שְׁנֵי מַלְאָכִים לְבוּשֵׁי לְבָנִים ישְׁבִים בַּמָּקוֹם אֲשֶׁר שָׂמוּ שָׁם אֶת־גּוּפַת יֵשׁוּעַ אֶחָד מְרַאֲשׁוֹתָיו וְאֶחָד מַרְגְּלוֹתָיו׃ וַיֹּאמְרוּ אֵלֶיהָ אִשָּׁה לָמֶה תִבְכִּי וַתֹּאמֶר אֲלֵיהֶם כִּי נָשְׂאוּ מִזֶּה אֶת־אֲדֹנִי וְלֹא יָדַעְתִּי אֵיפֹה הִנִּיחֻהוּ׃ וַיְהִי כְּכַלּוֹתָהּ לְדַבֵּר זֹאת וַתֵּפֶן אַחֲרֶיהָ וַתֵּרֶא וְהִנֵֵּה יֵשׁוּעַ עֹמֵד וְלֹא יָדְעָה כִּי יֵשׁוּעַ הוּא׃ וַיֹּאמֶר אֵלֶיהָ יֵשׁוּעַ אִשָּׁה לָמֶה תִבְכִּי אֶת־מִי תְבַקֵּשִׁי וְהִיא חֲשָׁבַתְהוּ לְשֹׁמֵר הַגָּן וַתֹּאמֶר אֵלָיו אֲדֹנִי אִם־אַתָּה נָשָׂאתָ אֹתוֹ מִזֶּה הַגִּידָה־נָּא לִי אֵיפֹה הִנַּחְתּוֹ וּלְקַחְתִּיו מִשָּׁם׃ וַיֹּאמֶר אֵלֶיהָ יֵשׁוּעַ מִרְיָם וַתֵּפֶן וַתֹּאמֶר אֵלָיו רַבּוּנִי הוּא מוֹרֶה׃ וַיֹּאמֶר אֵלֶיהָ יֵשׁוּעַ אַל־תִּגְּעִי בִי כִּי עוֹד לֹא עָלִיתִי אֶל־אָבִי וּלְכִי־נָא אֶל־אַחַי וְהַגִּידִי לָהֶם אֲנִי עֹלֶה אֶל־אָבִי וַאֲבִיכֶם וְאֶל־אֱלֹהַי וֵאלֹהֵיכֶם׃ וַתָּבֹא מִרְיָם הַמַּגְדָּלִית וַתְּסַפֵּר אֶל־הַתַּלְמִידִים אֵת אֲשֶׁר־רָאֲתָה אֶת־הָאָדוֹן וְכָזֹאת דִּבֶּר אֵלֶיהָ׃
Miryam stood outside the tomb weeping, and as she wept she peered into the tomb. She saw two angels wearing white sitting in the place where they had put the body of Yeshua, one at its head and one at its foot. They said to her:
“Woman, why are you weeping?”
She said to them, “Because they have taken my Master away from here and I do not know where they put Him.” When she finished saying this, she turned behind her and saw Yeshua standing there, but she did not know that He was Yeshua. Yeshua said to her:
“Woman, why are you weeping? Whom are you seeking?”
She thought Him to be the gardener, so she said to Him, “My master, if you have moved Him from here, please tell me where you have put Him and I will take Him from there.” Yeshua said to her, “Miryam,” and she turned and said to Him, “Rabbuni!” (רַבּוּנִי)—that is, “teacher. Yeshua said to her, “Do not touch Me, for I have still not ascended to My Father:
Please go to My (Jewish) brothers and tell them: “I am ascending to My Father and your Father, and to My God and your God.”
Miryam HaMagdalit came and told the talmidin about whom she had seen, the Master, and what words He had spoken to her.
Yeshua among His Disciples:
וַיְהִי בַּיּוֹם הַהוּא וְהוּא אֶחָד בַּשַּׁבָּת לְעֵת־עֶרֶב כַּאֲשֶׁר נִסְגְּרוּ דַּלְתוֹת הַבַּיִת אֲשֶׁר־נִקְבְּצוּ שָׁם הַתַּלְמִידִים מִיִּרְאַת הַיְּהוּדִים וַיָּבֹא יֵשׁוּעַ וַיַּעֲמֹד בֵּינֵיהֶם וַיֹּאמֶר אֲלֵיהֶם שָׁלוֹם לָכֶם׃ וְאַחֲרֵי דַבְּרוֹ זֹאת הֶרְאָם אֶת־יָדָיו וְאֶת־צִדּוֹ וַיִּשְׂמְחוּ הַתַּלְמִידִים בִּרְאוֹתָם אֶת־הָאָדוֹן׃ וַיֹּסֶף יֵשׁוּעַ וַיֹּאמֶר אֲלֵיהֶם שָׁלוֹם לָכֶם כַּאֲשֶׁר שָׁלַח אֹתִי הָאָב כֵּן אָנֹכִי שֹׁלֵחַ אֶתְכֶם׃ וְאַחֲרֵי דַבְּרוֹ זֹאת וַיִּפַּח בָּהֶם וַיֹּאמֶר אֲלֵיהֶם קְחוּ לָכֶם אֶת־רוּחַ הַקֹּדֶשׁ׃ וְהָיָה כָּל־אֲשֶׁר תִּסְלְחוּ לְחַטֹּאתָם וְנִסְלַח לָהֶם וַאֲשֶׁר תַּאֲשִׁימוּ יֶאְשָׁמוּ׃
On that day, which was the first day of the week, at the time of evening, while the doors were closed in the house where the disciples had gathered due to fear of the *Yehudim, Yeshua came and stood among them and said to them:
“Shalom to you.”
After saying this, He showed them His hands and His side, and the disciples rejoiced when they saw the Master. Once more, Yeshua said to them:
“Shalom to you. Just as My Father sent Me, so I am sending you.”
After saying this, He breathed on them and said to them, “Take for yourself the Holy Spirit. All those whose sins you forgive will be forgiven, and those whom you condemn will be condemned.”
וְתוֹמָא אֶחָד מִשְּׁנֵים הֶעָשָׂר הַנִּקְרָא דִידוּמוֹס לֹא־הָיָה בְתוֹכָם כְּבוֹא יֵשׁוּעַ׃ וַיַּגִּידוּ לוֹ הַתַּלְמִידִים הַנִּשְׁאָרִים לֵאמֹר רָאֹה רָאִינוּ אֶת־הָאָדוֹן וַיֹּאמֶר אֲלֵיהֶם אִם־לֹא אֶרְאֶה בְיָדָיו אֶת־רשֶׁם הַמַּסְמְרוֹת וְאָשִׂים אֶת־אֶצְבָּעִי בִּמְקוֹם הַמַּסְמְרוֹת וְאָשִׂים אֶת־יָדִי בְּצִדּוֹ לֹא אַאֲמִין׃
Toma who is called Didumos, one of the Twelve, had not been in their midst when Yeshua entered. The rest of the disciples told him about it, saying, “We have surely seen the Master!” He said to them, “If I do not see the wound marks of the nails in His hands, put my finger on the place of the nails, and put my hand on His side, I will not believe.”
After Eight Days Toma sees Yeshua:
וַיְהִי מִקְצֵה שְׁמוֹנַת יָמִים וְתַלְמִידָיו שֵׁנִית בַּבַּיִת וְתוֹמָא עִמָּהֶם וַיָּבֹא יֵשׁוּעַ וְהַדְּלָתוֹת מְסֻגָּרוֹת וַיַּעֲמֹד בֵּינֵיהֶם וַיֹּאמֶר שָׁלוֹם לָכֶם׃ וְאַחַר אָמַר אֶל־תּוֹמָא שְׁלַח אֶצְבָּעֲךָ הֵנָּה וּרְאֵה אֶת־יָדַי וּשְׁלַח אֶת־יָדְךָ הֵנָּה וְשִׂים בְּצִדִּי וְאַל־תְּהִי מְחֻסַּר אֱמוּנָה כִּי אִם־מַאֲמִין׃ וַיַּעַן תּוֹמָא וַיֹּאמֶר אֵלָיו אֲדֹנִי וֵאלֹהָי׃ וַיֹּאמֶר אֵלָיו יֵשׁוּעַ יַעַן רָאִיתָ אֹתִי הֶאֱמָנְתָּ אַשְׁרֵי הַמַּאֲמִינִים וְאֵינָם רֹאִים׃
At the end of eight days, when the disciples were in the house a second time and Toma was with them, Yeshua entered, and yet the doors were closed. He stood among them and said, “Shalom to you.” After that, He said to Toma:
“Extend your finger here and look at My hands. Reach your hand here and place it on My side. Do not lack faith but believe.”
Toma answered and said to Him, “*My master and my God!” Yeshua said to him, “Because you have seen Me, you believe. O, the gladness of those who believe yet do not see!”
*This dual addressal is the same as that used by the Prophet-KIng David, the ancestor of the Messiah (Psalm 110:1):
לדוד מזמור נאם ה’ לאדני שב ליימיני עד־אשית איביך הדם לרגליך׃
Le-David Mizmor neoom. Adoanai ladoni shev liyemini ad-asheet oyvecha hadom leraglecha.
A Psalm of David. ADONAI (ה’) says to my master (אדני) “Sit at My right hand, until I make your enemies your footstool.”
*It is important to note that both the Prophet-King David and the Talmid Thomas make a distinction between ADONAI and M’shicho (His Messiah). The Messiah, the man, is addressed as our lord, our master. However, the Spirit of the Holy One who Indwells the Messiah, is ADONAI (the LORD).
We Jews do not worship the man, the Messiah. The Messiah Yeshua of his own words confirms that this too is his belief. Yeshua only worships Adonai our Father. Not himself. This is a true saying, for the resurrected Rabbi Yeshua speaking on his own authority declares:
לכי אל אחי והגידי להם: אני עולה אל אבי ואביכם, אל אלהי ואלהיכם.פ
Go to My (Jewish) brothers and tell them: “I am ascending to My Father and your Father, and to My God and your God.”
How does our Jewish brother the Messiah address his fellow Jewish disciples? He addresses us as being his “brothers.” Then how does our Messiah relate us to Avinu Shebashamayim? He says *Avinu Adonai is our Father and God and his Father and God.
*Adonai Avinu (ה’ אבינו) – One God and one Father for all, who is above all, works in everything, and within everything (אל ואב אחד לכל, הוא אשר מעל כל, פועל בכל, ובתוך הכל).
It is absolutely clear that neither the Messiah, King David or the Sheliach Thomas or any of the other Jewish shlichim of Messiah ever worshiped the Messiah himself—-but all of us are to worship only God our Father whose Spirit fully Indwells our Messiah (הן במשיח, בגופו, שוכן כל מלוא האלהות).
Only for the reason that the Spirit of ADONAI (the LORD) Indwells the Messiah do we capitalize nearly every reference to M’shicho. In our doing so we are merely punctuating our reverence for the God of the house (EL-Bethel-ADONAI). Not the house itself (Bethel-Yeshua ben Ha’adam). Therefore, we worship God only. We honor our brother the Messiah Yeshua above every other name given among all of humankind; however, we do not worship him.
For this reason we have no problem whatsoever with our fellow Jews who for the same reason (reverencing God) do not use capital letters when using pronouns to reference the Messiah. In our view both approaches are appropriate: one preference chooses to emphasize the humanity of the house of God; the other preference (ours) chooses to give greater emphasis to the Divinity of the One (ADONAI) who forever Indwells M’shicho (His House).
For further discussion regarding this important distinction between the man, our beloved brother Rabbeinu Yeshua, and our Father – Adonai Eloheinu (the LORD our God) – whose Spirit forever indwells His Messiah—read the “Messiah in Rosh HaShanah & Yom Teruah,” Chapter 24; regarding the “Staircase of Jacob” (cf. Genesis 28).
Especially note the important Torah distinction that is made between the two different place names: EL-Bethel (הָאֵל֙ בֵּֽית־אֵ֔ל-indicating God Himself) and Bethel (בֵּֽית־אֵ֑ל-referring to the Messiah; God’s permanent dwelling place).
Why this Hebrew Besorah was written:
וְהִנֵּה גַּם־אֹתוֹת אֲחֵרִים רַבִּים עָשָׂה יֵשׁוּעַ לְעֵינֵי תַלְמִידָיו אֲשֶׁר לֹא־נִכְתְּבוּ בַּסֵּפֶר הַזֶּה׃ וְאֵלֶּה נִכְתְּבוּ לְמַעַן תַּאֲמִינוּ כִּי יֵשׁוּעַ הוּא הַמָּשִׁיחַ בֶּן־אֱלֹהִים וּלְמַעַן יִהְיוּ לָכֶם חַיִּים בִּשְׁמוֹ בֶּאֱמוּנַתְכֶם׃
Indeed, Yeshua performed many other signs in the eyes of His disciples that were not written in this book. Yet these were written so that you would believe that Yeshua is ha-Mashiach ben ha-Elohim and so that in your faith you would have life in His name.
The Salvation of Adonai Appears at the Sea of Tiberias:
וַיְהִי אַחֲרֵי־כֵן וַיֹּסֶף יֵשׁוּעַ לְהֵרָאוֹת אֶל־תַּלְמִידָיו עַל־יָם טִיבַרְיָה וְזֶה־דְּבַר הֵרָאוֹתוֹ אֲלֵיהֶם׃ שִׁמְעוֹן פֶּטְרוֹס וְתוֹמָא הַנִּקְרָא דִידוּמוֹס וּנְתַנְאֵל מִקָּנָה אֲשֶׁר בְּאֶרֶץ הַגָּלִיל וּבְנֵי זַבְדַּי וְעוֹד שְׁנַיִם אֲחֵרִים מִתַּלְמִידָיו יָשְׁבוּ יַחְדָּו׃ וַיֹּאמֶר אֲלֵיהֶם שִׁמְעוֹן פֶּטְרוֹס הִנְנִי הֹלֵךְ לָדוּג וַיֹּאמְרוּ אֵלָיו גַּם־אֲנַחְנוּ נֵלֵךְ עִמָּךְ וַיֵּצְאוּ וַיֵּרְדוּ בָאֳנִיָּה וְלֹא לָכְדוּ מְאוּמָה בַּלַּיְלָה הַהוּא׃
Afterward, Yeshua (the Messiah) appeared once more to His disciples by the Sea of Tivaryah (Tiberias).
This is the account of His appearance to them: Shim’on Petros, Toma who is called Didumos, Netan’el from Kanah which is in the land of Galil, the sons of Zevedi (זבדי-Zebedee), and two of His other disciples were sitting together. Shim’on Petros said to them, “I am going to go fishing.” They said to him, “We will also go with you.” So they went out and got into the boat, but they did not catch anything that night.
הַבֹּקֶר אוֹר וְיֵשׁוּעַ עָמַד עַל־שְׂפַת הַיָּם וְהַתַּלְמִידִים לֹא יָדְעוּ כִּי יֵשׁוּעַ הוּא׃ וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ בָּנַי הֲיֵשׁ־לָכֶם דָּבָר לֶאֱכֹל וַיֹּאמְרוּ לֹא׃ וַיֹּאמֶר לָהֶם הַשְׁלִיכוּ הַמִּכְמֹרֶת מִימִין לָאֳנִיָּה וְתִמְצָאוּ וַיַּשְׁלִיכוּ וְלֹא־יָכְלוּ עוֹד לִמְשֹׁךְ אֹתָהּ מֵרֹב הַדָּגִים׃ וַיֹּאמֶר הַתַּלְמִיד הַהוּא אֲשֶׁר יֵשׁוּעַ אֲהֵבוֹ אֶל־פֶּטְרוֹס הִנֵּה־הָאָדוֹן וַיְהִי כִּשְׁמֹעַ שִׁמְעוֹן פֶּטְרוֹס כִּי הוּא הָאָדוֹן וַיַּחְגֹּר אֶת־מְעִילוֹ כִּי עֵירוֹם הָיָה וַיִּתְנַפֵּל אֶל־הַיָּם׃ וְהַתַּלְמִידִים הַנִּשְׁאָרִים בָּאוּ בַסְּפִינָה כִּי לֹא הִרְחִיקוּ מִן־הַיַּבָּשָׁה כִּי אִם־כְּמָאתַיִם אַמָּה וַיִּמְשְׁכוּ אֶת־הַמִּכְמֹרֶת עִם־הַדָּגִים׃
At morning light Yeshua was standing on the seashore, but His disciples did not know that He was Yeshua.
Yeshua said to them, “My sons, do you have anything to eat?” They said, “No.” He said to them, “Cast your net on the right side of the boat and you will find some!” They cast it, and they were no longer able to draw it in due to the abundance of fish. That disciple whom Yeshua loved said to Petros, “Look—the Master!” When Shim’on Petros heard that it was the Master he wrapped his cloak around his waist because he was naked and threw himself into the sea. The rest of the disciples came in the boat since they were not far from the land—only about two hundred ammot (cubits, about one hundred yards)—and they drew in the net with the fish.
The Great Catch of Fish:
וַיְהִי בַּעֲלוֹתָם אֶל־הַיַּבָּשָׁה וַיִּרְאוּ וְהִנֵּה גַּחֲלֵי־אֵשׁ עֲרוּכִים וְדָגִים עֲלֵיהֶם וְלֶחֶם לֶאֱכֹל׃ וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ הָבִיאוּ מִן־הַדָּגִים אֲשֶׁר לְכַדְתֶּם עָתָּה׃ וַיַּעַל שִׁמְעוֹן פֶּטְרוֹס וַיִּמְשֹׁךְ אֶת־הַמִּכְמֹרֶת אֶל־הַיַּבָּשָׁה וְהִיא מְלֵאָה דָּגִים גְּדוֹלִים מֵאָה וַחֲמִשִּׁים וּשְׁלשָׁה וְלֹא נִקְרְעָה הַמִּכְמֹרֶת אַף־כִּי רַבִּים הָיוּ׃
When they came up to the land, they saw that there were burning coals arranged with fish on them and bread to eat.
Yeshua said to them, “Bring the fish that you just caught.” Shim’on Petros came up and drew the net onto the the land. It was full of large fish—one hundred and fifty-three—and yet the net was not torn even though there were so many.
Yeshua Provides nourishment for His Disciples:
וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ בֹּאוּ בְרוּ־לָחֶם וְאֵין אִישׁ מִן־הַתַּלְמִידִים אֲשֶׁר מְלָאוֹ לִבּוֹ לִשְׁאֹל מִי אָתָּה כִּי יָדְעוּ אֲשֶׁר הוּא הָאָדוֹן׃ וַיָּבֹא יֵשׁוּעַ וַיִקַּח אֶת־הַלֶּחֶם וַיִּתֵּן לָהֶם וְאֶת־הַדָּגִים׃ אֲלֵיהֶם יֵשׁוּעַ בֹּאוּ בְרוּ־לָחֶם וְאֵין אִישׁ מִן־הַתַּלְמִידִים אֲשֶׁר מְלָאוֹ לִבּוֹ לִשְׁאֹל מִי אָתָּה כִּי יָדְעוּ אֲשֶׁר הוּא הָאָדוֹן׃ וַיָּבֹא יֵשׁוּעַ וַיִקַּח אֶת־הַלֶּחֶם וַיִּתֵּן לָהֶם וְאֶת־הַדָּגִים׃ וְזֹאת הַפַּעַם הַשְּׁלִישִׁית אֲשֶׁר־נִרְאָה יֵשׁוּעַ אֶל־תַּלְמִידָיו אַחֲרֵי קוּמוֹ מֵעִם הַמֵּתִים׃
Yeshua said to them, “Come, eat bread.”
But there was not one of His disciples whose heart filled him to ask, “Who are You?” For they knew that He was the Master. Yeshua came and took the bread and gave it and the fish to them. This is was the third time that Yeshua appeared to His disciples after He rose from the dead.
Yeshua questions Shim’on:
וַיְהִי אַחֲרֵי אָכְלָם וַיֹּאמֶר יֵשׁוּעַ אֶל־שִׁמְעוֹן פֶּטְרוֹס שִׁמְעוֹן בֶּן־יוֹנָה הֲתֶאֱהַב אֹתִי יוֹתֵר מֵאֵלֶּה וַיֹּאמֶר אֵלָיו כֵּן אֲדֹנִי אַתָּה יָדַעְתָּ כִּי אֲהַבְתִּיךָ וַיֹּאמֶר אֵלָיו רְעֵה אֶת־טְלָאָי׃ וַיֹּאמֶר אֵלָיו עוֹד הַפַּעַם שִׁמְעוֹן בֶּן־יוֹנָה הֲתֶאֱהַב אֹתִי וַיֹּאמֶר אֵלָיו כֵּן אֲדֹנִי אַתָּה יָדַעְתָּ כִּי אֲהַבְתִּיךָ וַיֹּאמֶר אֵלָיו נְהַג אֶת־צֹאנִי׃ וַיֹּאמֶר אֵלָיו פַּעַם שְׁלִישִׁית שִׁמְעוֹן בֶּן־יוֹנָה הֲתֶאֱהַב אֹתִי וַיִּתְעַצֵּב פֶּטְרוֹס כִּי־אָמַר אֵלָיו בַּשְּׁלִישִׁית הֲתֶאֱהַב אֹתִי וַיֹּאמֶר אֵלָיו אֲדֹנִי אֶת־כֹּל אַתָּה יוֹדֵעַ וְיָדַעְתָּ כִּי אֲהַבְתִּיךָ וַיֹּאמֶר אֵלָיו יֵשׁוּעַ רְעֵה אֶת־צֹאנִי׃
After thy had eaten, Yeshua said to Shim’on Petros, “Shim’on Bar Yonah (יוֹנָה-in Aramaic, יוֹחָנָן-in Hebrew) do you love Me more than these?” He said to Him, “Yes, My Master. You know that I love you.” He said to him, “Shepherd my lambs.” Yeshua said to him again, “Shim’on Bar Yonah, do you love Me?” He said to Him, “Yes, My Master. You know that I love you.” He said to him, “Guide My flock.” He said to him a third time, “Shim’on Bar Yonah, do you love Me?” Petros was grieved that He said, “Do you love Me” a third time, so he said to Him, “My Master, you know everything, and you know that I love you.” Yeshua said to him, “Shepherd My flock.”
אָמֵן אָמֵן אֲנִי אֹמֵר לָךְ בִּהְיֹתְךָ צָעִיר לְיָמִים אַתָּה חָגַרְתָּ עַצְמְךָ וַתֵּלֶךְ אֶל־אֲשֶׁר חָפָצְתָּ וְכַאֲשֶׁר תִּזְקַן וּפָרַשְׂתָּ כַפֶּיךָ וְאַחֵר יַחֲגָרְךָ וּנְשָׂאֲךָ אֶל־אֲשֶׁר לֹא תֶחְפָּץ׃
Amen, amen, I say to you (Shim’on), when you were young in days, you wrapped your belt around yourself and went to wherever you desired. But when you grow old, you will spread out your palms and someone else will wrap your belt and carry you where you do not desire to go.
וְכָל־זֹאת דִּבֶּר לִרְמֹז עַל־מִיתָתוֹ אֲשֶׁר יְכַבֶּד־בָּה אֶת־הָאֱלֹהִים וַיְהִי כְּכַלּוֹתוֹ לְדַבֵּר וַיֹּאמֶר אֵלָיו לֵךְ אַחֲרָי׃ וַיִּפֶן פֶּטְרוֹס וַיַּרְא אֶת־הַתַּלְמִיד אֲשֶׁר יֵשׁוּעַ אֲהֵבוֹ הֹלֵךְ אַחֲרֵיהֶם וְהוּא אֲשֶׁר נָפַל עַל־לִבּוֹ בַּסְּעוּדָה וְגַם־אָמַר אֲדֹנִי מִי הוּא־זֶה אֲשֶׁר יִמְסְרֲֶָ׃ וַיְהִי בִּרְאוֹת אֹתוֹ פֶּטְרוֹס וַיֹּאמֶר אֶל־יֵשׁוּעַ אֲדֹנִי וְזֶה מַה־לּוֹ׃ וַיֹּאמֶר אֵלָיו יֵשׁוּעַ אִם־רְצוֹנִי שֶׁיִּשָּׁאֵר עַד־בֹּאִי מַה־לְּךָ וְלָזֹאת אַתָּה לֵךְ אַחֲרָי׃ עַל־כֵּן יָצָא הַדָּבָר הַזֶּה בֵּין הָאַחִים שֶׁהַתַּלְמִיד הַהוּא לֹא יָמוּת וְיֵשׁוּעַ לֹא אָמַר־לוֹ כִּי לֹא־יָמוּת אֲבָל אָמַר אִם־חֶפְצִי כִּי־יִשָּׁאֵר עַד־בֹּאִי מַה־זֶּה לָךְ׃
He spoke all this to allude to his (Petros’, Cephas’) death by which He would bring honor to the Almighty One.
When He finished speaking, He said to him, “Follow Me.” Petros turned and saw the disciple whom Yeshua loved following them—the one who fell upon His heart (lit. chest) at the meal and then said, “My Master, who is it that will betray you?” (cf. the Messiah in Pesach). When Petros saw him, he said to Yeshua, “My Master, and this one—what will become of him?” Yeshua said to him, “If it is My will that He remain until I come, what is it to you? But as for you, follow Me!” That is why this word went out among the brothers that this disciple would not die. Yet Yeshua did not say that He would not die; rather, He said, “If it is My desire that He remain until I come, what is this to you?”
זֶה הוּא הַתַּלְמִיד הַמֵּעִיד עַל־אֵלֶּה וַאֲשֶׁר כָּתַב כָּל־זֹאת וְיָדַעְנוּ כִּי עֵדוּתוֹ אֱמֶת׃ וְיֵשׁ עוֹד מַעֲשִׂים רַבִּים אֲחֵרִים אֲשֶׁר עָשָׂה יֵשׁוּעַ וְאִם־יִכָּתְבוּ כֻלָּם לְאַחַד אֶחָד אֲדַמֶּה שֶׁגַּם־הָעוֹלָם כֻּלוֹ לֹא יָכִיל אֶת־הַסְּפָרִים אֲשֶׁר יִכָּתֵבוּ׃
“This is the disciple who testifies about these things and who wrote all this, and we know that his testimony is true. There were many other deeds that Yeshua did, and if they were all written one by one, I imagine that even the whole world could not contain the books that would be written.”
“Due to fear of the Yehudim.” The accusatory use of the term Yehudim (Jews) used here and throughout the besorah of Yochanan is not at all meant to be a derogatory remark about ethnicity:
At the first, all of the disciples of Rabbeinu Yeshua were Yehudim (Jews).
What this is really about is religious persecution. The first century Jewish disciples of Yeshua were being hunted, persecuted and killed for believing that the Mashiach was ben Ha-Elohim and for their zealous opposition against the Yerushalayim religious establishment. After the destruction of the temple in 70 (CE) this led to a permanent schism between the successors of the Prushim rabbinate and their followers, who chose to reject the messiahship of Yeshua, and Yeshua and His followers (the Jewish minority) who continue to assert that Yeshua is the Mashiach.
Today, the hostility of Orthodox Judaism against messianic Jews – over our belief in Messiah Yeshua – has been significantly reduced.
This is true especially in Israel and the United States and in all the democratic nations that support freedom of speech and belief. In actuality the Jewish people are very much united as a people, even though we are divided by a plurality of beliefs and philosophies. Most modern day Jews claim to be agnostics.
Hitler, the Haman of the twenty-first century and creator of the the Holocaust (השואה), is the main reason why we Jews are united today.
The attempt of Hitler and his Nazi regime to internationally annihilate (cf. השואה–HaShoah) all persons of Jewish ancestry has united the descendants of Avraham, Yitschak and Ya’akov in ways that probably only the generation of Esther and Mordecai could fully understand (cf. Messiah in Purim).