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[Updated: 2021.12.08]
Skip glossary entryשָׁאוּל (b. ≈3 CE) – Παῦλος (d. ≈67 CE)
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 Tarsus, Turkey |
Jewish Encyclopedia 1906!: Σαῦλος, "SAUL OF TARSUS… The actual founder of the Christian Church as opposed to Judaism."
First mentioned in Πράξεις των Αποστόλων 7.58, Σαῦλος was the Hellenist, Roman-citizen, Turkish Jew ordained under Roman Law and Συνέδριον by the Roman-collaborating Hellenist Tzᵊdōq•imꞋ Kō•heinꞋ ha-Jã•dōlꞋ as a Shō•pheitꞋ. The passage documents that he "supervised" ("held the coats" of) the "eye-witnesses" (the only ones authorized to carry-out an execution). I.e. Σαῦλος was the Shō•pheitꞋ who adjudicated the case of the Hellenist Jew named Στέφανος, who had been convicted, on blatantly false charges, by suborned "witnesses". By all appearances, the "digging up" and pressuring (suborning) of such "witnesses" was a routine practice instigated by Σαῦλος to set "examples" and enhance his reputation!
Σαῦλος brags that he is an Ἑβραῖος ἐξ Ἑβραίων, while twice boasting of being a קַנָּאִי (ζηλωτὴς), including when addressing his fellow-ζηλωτὴς!. This further demonstrates that Σαῦλος understood himself to be the "Ultra-Orthodox of Ultra-Orthodox" of his time—a recognized leader in the murdering, militant-extremist, "strictest αἵρεσιν" rabid terrorist קַנָּאִים, which had split-off from the Pᵊrūsh•imꞋ rabbis!
Despite the Pᵊrūsh•imꞋ (i.e. rabbinic) Mi•shᵊn•ãhꞋ declaring that a Συνέδριον that handed-down even 1 execution in 7 years constituted a "Bloody" Συνέδριον, Σαῦλος was infamous for, and even boasted about, having been incomparably bloodier; the ancient prototype of the "Hanging Judge" of the American West—a שׁוׂפֶט סוֹקֵל!!! His rabidly Hellenist career comports with the Hellenist Tzᵊdōq•imꞋ Beit Sha•maiꞋ among the post-Ἀντίοχος 4th ὁ Ἐπιφανής Hellenized Tzᵊdōq•imꞋ kō•han•imꞋ.
Simultaneously, Σαῦλος's career is the antithesis of—intractably contradictory to—the 4th century C.E. Hellenist Christian claim (Πράξεις των Αποστόλων 22.3 א β), that Σαῦλος, a conspicuously Hellenist Beit Sha•maiꞋ Tzᵊdōq•imꞋ Qa•nãyꞋ from Turkey, studied directly under the anti-Hellenist, Beit Hi•leilꞋ, Pᵊrūsh•imꞋ Nã•siꞋ Rab•ãnꞋ Ja•mᵊl•i•eilꞋ Sr. (of Beit Hi•leilꞋ, not Beit-Sham•aiꞋ).
This intractable impossibility became conspicuous not long after at YaꞋvᵊn•ëh, when the rabbis decreed that the opinion of the Tzᵊdōq•imꞋ Beit Sha•maiꞋ, when it conflicts with that of Beit Hi•leilꞋ, is no Mi•shᵊn•ãhꞋ. The Ha•lãkh•ãhꞋ was always according to Beit Hi•leilꞋ and whoever acted contrary to the views of Beit Hi•leilꞋ deserves death!
These intractable contradictions demonstrate that the Καινής Διαθήκης claim that Σαῦλος was a disciple of Rab•ãnꞋ Ja•mᵊl•i•eilꞋ Sr. is yet another post-135 CE redaction designed, in the post-135 CE period of budding Roman-Empire Christianity, to suborn (convince) widespread Christian "witnesses" among the Romans to Σαῦλος's Christian theme that "anyone under the Law" (i.e. primarily Jews) were hopelessly doomed guilty and could be saved only by Σαῦλος's Jesus Christ.
A mere 6 years after the Hellenist Tzᵊdōq•imꞋ-Kō•han•imꞋ collaborated with the Hellenist Roman occupiers to crucify the anti-Hellenist Pᵊrūsh•imꞋ of Beit-Dã•widꞋ RibꞋi Yᵊhō•shūꞋa.
"Σαῦλος" was in Yᵊru•shã•laꞋyim where, as a loyal Hellenist Roman citizen, he had been persecuting the Nᵊtzãr•imꞋ (there were no "Christians" until Παῦλος founded his 7 gentile Christian Churches in Turkey). As he was leaving Yᵊru•shã•laꞋyim on his return to Damascus, Syria, he was met by a prototype of Flavius Iustinus, who inspired him to a Hellenist "epiphany" conflating the Roman Hellenist Ζεύς with a Hellenized, and Romanized, interpreted version of "Jesus". This epiphany was compatible with his Turkish-Roman citizenship and inspired anew his Hellenist "enlightenment" (Πράξεις των Αποστόλων 26.12ff). There is good reason to wonder, given the description in Πράξεις των Αποστόλων 26.15ff, which Yᵊho•
This prototype of Justin who met with Σαῦλος on the road to Damascus was almost certainly the Kō•heinꞋ ha-RëshꞋa—the same Sã•tãnꞋ (or his successor) who offered the same deal to RibꞋi Yᵊhō•shūꞋa. However, whereas RibꞋi Yᵊhō•shūꞋa refused the deal, Σαῦλος, offered the same "vision" on the road to Damascus, Syria, accepted it and the rest is history.
Before his "first mission" (to Cyprus) in 45 C.E., Σαῦλος's intractable insistence on his Hellenist "vision" eventually resulted in a breach and his kâ•reitꞋ, being expunged from the Yu•khas•inꞋ (not merely the Nᵊtzâr•).
Until his kâ•reitꞋ, the point noted in Πράξεις των Αποστόλων 13.9 (and described in Πράξεις των Αποστόλων 15.38), he is referred to as Shâ•ulꞋ, while in Πράξεις των Αποστόλων 13.9 he is last called by his Hebrew name, Shâ•ulꞋ, and first called by his Hellenist name, Paul—the apostate never again referred to in Πράξεις των Αποστόλων as Shã•ūlꞋ.
Σαῦλος's Ἐπιφανής on the road to Damascus turned into the road to Hitler, the Nazis, the Shō•ãhꞋ and the most "righteous" and "pious" religious hatred of "cursed-by-God" Jews.
On The Road To Damascus 4th ὁ Ἐπιφανής Σαῦλος's religious fanaticism unmistakably betrays the rigidity of Beit-Sham•aiꞋ; not, at all, his polar antithesis, Rab•ãnꞋ Ja•mᵊl•i•eilꞋ Sr. of Beit Hi•leilꞋ! This is underlined by the extremist Qa•nãyꞋ fanaticism it incited in Shã•ulꞋ, richly preparing him for his eventual "Ἐπιφανής "; his extreme swing from the unfulfilling fanatic strictness and rigidity of Hellenist Tzᵊdōq•imꞋ Beit-Sham•aiꞋ to his eclectic Ἐπιφανής of inclusive Roman Hellenism (in the tradition of Yᵊhō•shūꞋa Bën-Shim•ōnꞋ-Jr., Bën-Tzã•dōqꞋ—the collaborator with Ἀντίοχος 4th ὁ Ἐπιφανής, initiating the 
שִׁקּוּצִים֙ מְשֹׁמֵ֔ם; the original Kō•heinꞋ hã-RëshꞋa cited in the Dead Sea Scrolls).
Worse, from the YaꞋvᵊn•ëh Pᵊrūsh•imꞋ rabbinic perspective, Σαῦλος cooperated with the Hellenist Tzᵊdōq•imꞋ Kō•heinꞋ ha-Jã•dōlꞋ; (which, although affected in the interim by the Ma•kab•imꞋ, never recovered from being usurped and Hellenized in BCE 175 by Ἀντίοχος 4th ὁ Ἐπιφανής with the eager, power-hungry connivance of quisling Yᵊhō•shūꞋa Bën-Shim•ōnꞋ-Jr., Bën-Tzã•dōqꞋ. Thus, under the Roman-collaborating authority of the Tzᵊdōq•imꞋ Kō•heinꞋ ha-Jã•dōlꞋ, Σαῦλος scoured the length and breadth of the Roman Empire attempting to reimpose religious rule over Jews by seeking out, convicting and executing Jews who transgressed the Tzᵊdōq•imꞋ (i.e. Beit Sha•maiꞋ) Χειρόγραφον τοῖς Δόγμασιν. Clearly, Σαῦλος was a far "bloodier" extremist fanatic —the Ultra-Pious Qa•nãyꞋim Jew who prefigured Jew-killing collaborators from Hadrian to Hitler to Israel's anti-Zionist, internal enemies today.
Corroborating this, the Jewish Encyclopedia continues: "Nor is there any indication in Paul's writings or arguments that he had received the rabbinical training ascribed to him by Christian writers, ancient and modern; least of all could he have acted or written as he did had he been, as is alleged ([Πράξεις των Αποστόλων] 22.3), the disciple of Rab•ãnꞋ Ja•mᵊl•i•eilꞋ Sr., the mild [ta•lᵊmidꞋ & Nã•siꞋ of the Beit Din hã-Jã•dōlꞋ of Beit Hi•leilꞋ. His quotations from Scripture, which are all taken, directly or from memory, from the [Hellenist] Greek version, betray no familiarity with the original Hebrew text. The Hellenistic literature, such as the Book of Wisdom and other Apocrypha, as well as Φίλων, was the sole source for his eschatological and theological system. Notwithstanding the emphatic statement, in Phil. 3.5, that he was "a [Ἑβραῖος ἐξ Ἑβραίων]"—a rather unusual term, which seems to refer to his nationalistic training and conduct (comp. Acts 21.40, 22.2), since his Jewish birth is stated in the preceding words "of the stock of Israel"—he was, if any of the Epistles that bear his name are really his, entirely a Hellenist in thought and sentiment." And that confirms that Σαῦλος was a Hellenist Tzᵊdōq•imꞋ, i.e. of Beit Sha•maiꞋ, not an anti- Hellenist Pᵊrūsh•imꞋ ta•lᵊmidꞋ of Beit Hi•leilꞋ, i.e. Rab•ãnꞋ Ja•mᵊl•i•eilꞋ Sr..
Σαῦλος had seen first-hand that any and every Jew—and he knew that he was himself no different—was guilty of some transgression of the Χειρόγραφον τοῖς Δόγμασιν ("the Law")—i.e. that no mortal could earn complete, pure, innocence from 'the Law'".
On the road to Damascus, Σαῦλος finally realized that his zeal had been misplaced; and that's when he experienced his Ἐπιφανής Eureka moment. Σαῦλος was suffering from cognitive dissonance because Judaism suffered from an internal schism (Hellenist Tzᵊdōq•imꞋ kō•han•imꞋ v anti-Hellenist Pᵊrūsh•imꞋ) plus a related external threat (Hellenist Romans). Being an habitual polar-extreme, fanatic thinker, Σαῦλος swung to the opposite extreme: to attract the Romans to Judaism by blending Roman Hellenism into Judaism. He realized that:
complete—purity—innocence before Tōr•ãhꞋ ("the Law") was like virginity and genealogical heritage (kō•heinꞋ and Beit-Dã•widꞋ): once lost, it can never be regained; No amount of ultra-piety—much less ultra-bloodiness (including anthropomorphic sacrifices)—can ever transform an imperfect mortal to pure innocence relative to Tōr•ãhꞋ ("the Law"); and
he could harmonize the Hellenist Judaism of the Hellenist Tzᵊdōq•imꞋ Kō•heinꞋ ha-Jã•dōlꞋ and the Hellenist Judaism of Φίλων with the Roman Hellenism of Ζεύς-worship by conflating the Judaic Mã•shiꞋakh into a Ζεύς-compatible Jesus Christ.
Disastrously, Σαῦλος and his gōyꞋim Roman-citizen, Turkish Christian followers adopted more of the Ζεύς doctrines into their new conflation (Christianity), rejecting the Judaic doctrines, as Σαῦλος dissed "the Law of sin, Sã•tãnꞋ and death".
Glossed-over by Church scribes & clergy, The Apostate Paul's assimilation into eclectic Hellenist liberalism led inexorably to his kã•reitꞋ from the Nᵊtzãr•imꞋ (Eccl. Hist. III.xxvii.4), being "delivered over to the khein of י‑‑ה by the brothers" (Πράξεις των Αποστόλων 15.38)—after which (translations gloss) he is never again referred to as Jewish שָׁאוּל, thereafter only as Hellenist Παῦλος, the Apostate!
Glossed-over by Church interpreters and scribes, Παῦλος's swing to the polar-opposite extremism, now reinterpreting, conflating and assimilating many tenets of Roman Hellenist Ζεύς-worship, led inexorably to a παροξυσμὸς, resulting in his kã•reitꞋ from the Nᵊtzãr•imꞋ with the ancient Judaic paradigm of "May god have mercy on your soul" (i.e. "delivering him over to the חֵן (Hellenized to χάριτι) of יְהוָׂה by the brothers [Nᵊtzãr•imꞋ])." From that moment onward, all Christian translations gloss over that Παῦλος was never again referred to as the Jewish שָׁאוּל (Σαῦλος), thereafter only as Hellenist Παῦλος—the Apostate!
tradition of Yᵊhō•shūꞋa Bën-Shim•ōnꞋ-Jr., Bën-Tzã•dōqꞋ—the original Kō•heinꞋ ha-RëshꞋa cited in the Dead Sea Scrolls). Glossed by the Church, his assimilation into eclectic Hellenist liberalism led inexorably to his
by his submission to the Hellenist pseudo-Tzᵊdōq•imꞋ Kō•han•imꞋ ha-RëshꞋa (successor, in every respect, to Yᵊhō•shūꞋa Bën-Shim•ōnꞋ-Jr., Bën-Tzã•dōqꞋ) in their cooperative ion of non- Hellenist, Pᵊrūsh•imꞋ-heritage (Orthodox), Jews (Πράξεις των Αποστόλων 26.10). This effort was aimed specifically at those whom the Hellenist pseudo-Tzᵊdōq•imꞋ Kō•heinꞋ ha-RëshꞋa regarded the most threatening. Proof of this includes their instigation of the execution of RibꞋi Yᵊhō•shūꞋa, their murder of Ya•a•qovꞋ Bën-Za•vᵊd•i•eilꞋ (Πράξεις των Αποστόλων 12:1-3) and their murder of Pâ•qidꞋ Ya•a•qovꞋ "ha-Tza•diqꞋ" (Josephus xx.ix.1).
by his intimacy with the Hellenist pseudo-Tzᵊdōq•imꞋ (as evidenced by the incumbent Kō•heinꞋ ha-RëshꞋa, whom he cites as a personal reference in Πράξεις των Αποστόλων 22.5).
by his own acknowledgement that his followers were congregations in Turkey of apostate and kâ•reitꞋ " Hellenist Jews" (cf. note 15.1.2-1 to note 15.1.2 in Appendix IV of Atonement In the Biblical 'New Covenant' Live-LinkT (ABNC)).
4th's Ἐπιφανής = The Apostate On the road to DamascusΠαῦλος's Ἐπιφανής culminated that of Ἀντίοχος 4th ὁ Ἐπιφανής : to Hellenize harmonize and conflate Judaism and Roman Ζεύς-worship. Παῦλος' concoction, Hellenist displacement mythology—Christianity, would attract and merge both worlds—completing Antiochus' mission; thereby making himself and the book he wrote almost single-handedly (the Καινής Διαθήκης) the prophesied, ultimate apostate, שִׁקּ֣וּץ שֹׁמֵ֑ם!!!
Ta•lᵊmūdꞋ may have documented this explicitly but cryptically:
“From the death of Rab•ãnꞋ Ja•mᵊl•i•eilꞋ Sr. [c 50 CE], kâ•vōdꞋ Tōr•ãhꞋ was abrogated; tã•hãrꞋãh and Pᵊrish•ūtꞋ died.”
It was about that time in Turkey that Παῦλος concocted Christianity, abrogating Tōr•ãhꞋ; and Beit Sha•maiꞋ began calling themselves Pᵊrūsh•imꞋ, rather than Tzᵊdōq•imꞋ; so that true—pure—Pharisaism (Beit Hi•leilꞋ) died at that same time.
Παῦλος then went on to write almost the entire Καινής Διαθήκης; the "Ultimate Solution" of Ἀντίοχος 4th ὁ Ἐπιφανής —the "שִׁקּ֣וּץ שֹׁמֵ֑ם" prophesied by Dãn•i•eilꞋ!!!
To A Displacement "Ministry To Gentiles" (01.25) Of The Apostate ΠαῦλοςThe annual Christian "Epiphany Season" begins every year on 01.06, commemorating first the visit of the 3 men from the east; the "Wise Men"—probably Diaspora Jews descended from among the notable Jews who had been exiled from Yᵊru•shã•laꞋyim to Bã•vëlꞋ c. BCE 580 and remained, being well-treated by the Persian KōꞋrësh, who conquered Bã•vëlꞋ. This would explain why the 3 were recognized and respected in Yᵊru•shã•laꞋyim and had an "insiders'" knowledge of Judaism; not the magical astrology of gōyꞋim who wouldn't know what a Mâ•shiꞋakh even was, much less the detailed nuances of the Nᵊsiy•imꞋ that even most Jews seemed not to be aware of! Christians interpret their visit to be the "manifestation of Christ to the Gentiles". Accordingly, it's then quite understandable that the Christians who transcribed the Καινής Διαθήκης to codices in the 4th CE wouldn't have acknowledged that their sole connection to a "manifestation to the gentiles" was, instead, a visit from Diaspora Jews!
Paul's Ἐπιφανής, 01.25, commemorates their supposed Saint and "Apostle" (Excised-Apostate) to the GōyꞋim.
Fittingly, the Christian "Epiphany Season" culminates in the Christian-adapted, Roman-Hellenist gōyꞋim Feast of Ishtar (displacing PësꞋakh)!
It wasn't until the 4th-5th century C.E. that Jerome alleged, whether deliberately attempting to create a fictional proximity to RibꞋi Yᵊhō•shūꞋa or simply confused, that Paul's family was originally from the Gã•lilꞋ instead of Turkey.
Christian beliefs about Paul's "martyrdom" range from execution by Romans for practicing Judaism ("proving" Paul's Christianity was Judaism) to murder by Jews for being a Christian. Both are driven by a need to corroborate Christianity rather than historical fact. It's no accident that Paul, a rabidly Hellenist Jew, was executed, in Rome, between 66-68 C.E. This is precisely the time that the Hellenist pseudo-Tzᵊdōq•imꞋ, with whom The Apostate Paul was intimately and inextricably tied, declared war on Rome (see Hellenist pseudo-Tzᵊdōq•imꞋ). Paul was killed by the Romans at this time because he was a Hellenist Jew, no different in any significant respect from the Hellenist pseudo-Tzᵊdōq•imꞋ in Yᵊru•shã•laꞋyim who had declared war on them. Paul's execution by the Romans had no more to do with his proto-Christian theology than the Roman killings of other Hellenist Jews, who had no connection to his theology, during this period as tensions mounted toward the destruction of Yᵊru•shã•laꞋyim and the Beit ha-Mi•qᵊdâshꞋ ha-Shein•iꞋ in 70 C.E. Because it was the Hellenist pseudo-Tzᵊdōq•imꞋ who had attacked the Roman occupiers in Yᵊru•shã•laꞋyim, the Romans focused their retaliation particularly on Hellenist Jews, like Paul who, despite embracing much of Hellenist and Roman culture, loudly defied Caesar's claims of divinity. For a short while, this left lower profile, non- Hellenist Jews outside of Yᵊhud•âhꞋ in relative, though fearful, oppressed and short-lived, "peace."
It wasn't until the 4th-5th century C.E. that Jerome alleged, in order to gloss-over his—and his churches'—Turkish religion; likely as well to create a fictional proximity to RibꞋi Yᵊhō•shūꞋa, that Παῦλος was originally from the Gã•lilꞋ instead of Turkey.
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