The Hebrew name for Gaap is rendered as GAAP גַּעַפּ or GAP. The first letter, Gimel (ג), corresponds to the “G” sound in Gaap. In Hebrew tradition, Gimel symbolizes movement or progression, often connected to the idea of giving or receiving. This dynamic quality mirrors the active roles spirits or entities often play in esoteric traditions. The second letter, Ayin (ע), represents the guttural “A” sound and holds a deeper connotation of vision or perception . Finally, Pe (פּ), with its dagesh (dot), produces the “P” sound, concluding the name with a decisive, forceful articulation. Pe is often associated with speech or expression, further tying Gaap’s role in demonology—where it is known for its powers of communication and influence.
Near the end of his Gospel, the Apostle John recounts a compelling story set along the shores of the Sea of Galilee (Kinneret) shortly after Yeshua’s resurrection. In John 21, the narrative describes seven disciples who had returned to their former profession as fishermen. Despite their efforts, the night yielded no catch. As dawn approached, Yeshua stood on the shore and instructed them to cast their nets on the opposite side of the boat. When they obeyed, their nets were filled with an extraordinary haul of fish, so abundant they could not lift it into the boat. When they reached the shore, John makes a peculiar observation: “Simon Peter went up and dragged the net to land, full of large fish, one hundred and fifty-three; and although there were so many, the net was not broken” (John 21:11). The Full story foes as follows:
Peter told them, “I’m going fishing.” And they all replied, “We’ll go with you.” So they went out and fished through the night, but caught nothing. Then at dawn, Jesus was standing there on the shore, but the disciples didn’t realize that it was him! He called out to them, saying, “Hey guys! Did you catch any fish?” “Not a thing,” they replied. Jesus shouted to them, “Throw your net over the starboard side, and you’ll catch some!” And so they did as he said, and they caught so many fish they couldn’t even pull in the net! Then the disciple whom Jesus loved said to Peter, “It’s the Lord!” When Peter heard him say that, he quickly wrapped his outer garment around him, and because he was athletic, he dove right into the lake to go to Jesus! The other disciples then brought the boat to shore, dragging their catch of fish. They weren’t far from land, only about a hundred meters. And when they got to shore, they noticed a charcoal fire with some roasted fish and bread. Then Jesus said, “Bring some of the fish you just caught.” So Peter waded into the water and helped pull the net to shore. It was full of many large fish, exactly one hundred and fifty-three (153), but even with so many fish, the net was not torn. “Come, let’s have some breakfast,” Jesus said to them. And not one of the disciples needed to ask who it was, because every one of them knew it was the Lord. Then Jesus came close to them and served them the bread and the fish. This was the third time Jesus appeared to his disciples after his resurrection. After they had breakfast, Jesus said to Peter, “Simon, son of Jonah, do you burn with love for me more than these?” Peter answered, “Yes, Lord! You know that I have great affection for you!” “Then take care of my lambs,” Jesus said. Jesus repeated his question the second time, “Simon, son of Jonah, do you burn with love for me?” Peter answered, “Yes, my Lord! You know that I have great affection for you!” “Then take care of my sheep,” Jesus said. Then Jesus asked him again, “Peter, son of Jonah, do you have great affection for me?” Peter was saddened by being asked the third time and said, “My Lord, you know everything. You know that I burn with love for you!” Jesus replied, “Then feed my lambs! Peter, listen, when you were younger you made your own choices and you went where you pleased. But one day when you are old, others will tie you up and escort you where you would not choose to go—and you will spread out your arms.” (Jesus said this to Peter as a prophecy of what kind of death he would die, for the glory of God.) And then he said, “Peter, follow me!”
This passage raises an intriguing question: why did John record the precise number of fish—153—and why note the net’s unbroken condition? In exploring these questions, one enters the realm of exegesis, the critical interpretation of texts, especially sacred Scripture. Jewish exegesis, deeply rooted in reverence for the Tanakh, holds that every word and even every letter in Scripture has purpose and meaning. The Jewish tradition of interpretation suggests that no detail in the sacred text is incidental; instead, each element holds layers of spiritual, symbolic, and practical truths waiting to be uncovered.
Exegesis, derived from the Greek word meaning “to draw out,” involves seeking to understand and explain the meaning of a text. For Jewish scholars, the Scriptures are the Word of God, containing eternal truths embedded in every story, sentence, and letter. Through diligent study and reliance on the Ruach HaKodesh (the Holy Spirit), scholars and seekers alike strive to uncover these truths.
A cornerstone of Jewish exegesis is the method known as PaRDeS, an acronym derived from four Hebrew words: P’shat (simple), Remez (hint), D’rash (inquiry), and Sōd (mystery). These four levels of interpretation provide a structured framework for understanding Scripture. Like an orchard or garden—the literal meaning of Pardes, which inspired the term—Scripture is a source of infinite truths, each level revealing new insights.
At its simplest level, P’shat refers to the plain, straightforward meaning of a text. In the case of John 21:11, the P’shat interpretation is direct: the disciples caught 153 large fish. The number highlights the abundance of their catch, underscoring the miraculous nature of Yeshua’s intervention. The unbroken net, despite the heavy load, suggests a divine blessing ensuring the completeness and integrity of their work.
The second level, Remez, seeks to uncover deeper meanings hinted at within the text. This interpretive method often reveals allegorical or symbolic insights. In John 21:11, several possibilities emerge. The net’s overflowing yet unbroken state could symbolize the unshakable and expansive nature of God’s kingdom. The number 153 itself might signify divine abundance, reflecting the overwhelming blessings that come from obedience to Yeshua’s command. Alternatively, the passage might hint at the gathering of souls into God’s kingdom, with the “net” representing the community of believers brought safely to shore.
The D’rash level involves exploring connections between the passage in question and other scriptural texts. This comparative method invites readers to seek patterns and parallels, illuminating broader theological themes. For instance, John 21:11 can be linked to Matthew 4:18-19, where Yeshua calls Simon and Andrew to follow Him, promising to make them “fishers of men.” Similarly, Jeremiah 16:16 speaks of God sending fishermen to gather His people, reflecting the theme of divine gathering and restoration. Psalm 8:6-9, which praises God for giving humanity dominion over creation—including the fish of the sea—further reinforces the motif of human stewardship under divine guidance. By examining such parallels, the story of the 153 fish takes on layers of meaning, illustrating themes of obedience, abundance, and divine providence.
The final level, Sōd, delves into the esoteric and mystical dimensions of Scripture, often incorporating numerology (Gematria) and other symbolic methods. In this context, the number 153 becomes a focal point for interpretation. One notable observation is that 153 is the sum of the first 17 integers (1+2+3+…+17), a figure associated in Jewish thought with “total victory” or “overcoming.” This interpretation aligns with Peter’s triumph in hauling the fish ashore, symbolizing the victory achieved through obedience to Yeshua.
Additionally, the numerical value of the Hebrew word Betzalel (בצלאל), meaning “in God’s shadow” or “under God’s protection,” equals 153. This connection suggests that the disciples’ miraculous catch signifies their status under divine care and guidance. While Gematria should be used judiciously to avoid excessive speculation, such insights offer compelling ways to reflect on the text’s deeper meanings.
The above is interesting and the number of 153 and its association of catching Fish is suspsipcily related to Gaap’s Past Identity as Hap. One can see that The fish that the Disciples caught was by the sake of YHWH abundance. In my opinion this is might be the incoperation of The Kemetic God Hapi within the being of the Hebrew god! Since the gematria of gaap and his past assocication with Hap is very tied! As we can see from this purport of a Spell attributed to Hapi: The epithet
“Rich in Love” reflects Hapi’s relationship with humanity, portraying him as a beneficent and nurturing figure. In the context of Egyptian theology, the phrase suggests an almost parental role, where Hapi, like other deities associated with life-giving forces, is not merely distant and abstract but intimately involved in the well-being of creation. The term “love” in this context aligns with the Egyptian concept of ḥz, which encompasses care, provision, and the maintenance of harmony. By describing Hapi as rich in love, the hymn emphasizes his abundance in material terms and in the intangible qualities that ensure the continued flourishing of the land and its people.
The declaration that Hapi “creates all good things” reinforces his centrality to the Egyptian worldview as the ultimate source of prosperity. The phrase “all good things” (neferu) is significant within Egyptian cosmology, as it denotes not only physical goods like crops and fish but also the harmonious conditions under which life can thrive. This creation is not portrayed as a single act but as an ongoing process, mirroring the cyclical nature of the Nile’s inundation. Thus, Hapi’s creative power becomes synonymous with the renewal of life itself, an essential aspect of Egyptian religious thought that equates fertility with divine favor.
Hapi’s designation as “Lord of Abundance” further underscores his role as the Nile’s personification and, by extension, the arbiter of plenty. Abundance (ḥꜢw) in Egyptian texts frequently carries connotations of overflowing bounty, an apt descriptor for the inundation’s impact on agriculture and life. Hapi’s connection with the concept of abundance can be thought like: Since The flooding of the nile brought food, feed the population and the cattles then it would make sense to call him the lord of abundance for his waters literally brought life and feast to the populations of kemet.
The connection between the miraculous catch of fish in the Gospel of John and the Egyptian god Hapi, especially when considering the gematria of “Gaap” as 153, becomes deeply intriguing. As I have noted, the gematria of “Gaap” corresponds to the number 153 (and confirmed Vk Jehannum’s claim of also being 153) , which is the exact number of fish the disciples caught in the story from John 21:1-11. This overlap in numerical value suggests a deeper symbolic relationship between these two figures—the god Hapi, associated with abundance and prosperity, and the miraculous event in the New Testament.
The Egyptian god Hapi is renowned for his role in bringing fertility and abundance through the Nile’s inundation, which was a source of life for Egypt, ensuring the prosperity of its people. Hapi is often depicted as the god of abundance, providing sustenance and fertility, particularly in the form of grain, fish, and other resources that sustain life. In this context, his power is tied directly to the life-giving forces of the natural world, ensuring the continued flourishing of the land and its people.
In the Gospel narrative, the disciples, after a night of unsuccessful fishing, are instructed by Yeshua (Jesus) to cast their nets on the other side of the boat. The result is an abundant catch of 153 large fish, an act that demonstrates divine intervention in a moment of scarcity (Just like you would be dying if the nile didn’t Flood, so at the time of need, it flooded and wallah! Your crops are growing!). The connection between Gaap (Hapi) and 153 enhances the understanding of this number as symbolic of divine abundance and provision. Just as Hapi is the god of the Nile’s flooding, which brings life-giving abundance to Egypt, so too does the catch of 153 fish represent an overflow of divine blessing.
Furthermore, the use of the number 153 in both traditions—Egyptian and Christian—reinforces the idea of abundance in the face of scarcity. In both cases, the divine figure (Hapi or Yeshua) provides a miraculous solution to a problem of lack. In the Egyptian context, the lack of water or fertile land would be remedied by Hapi’s influence over the inundation, ensuring that the people would thrive. In the Christian context, the disciples’ lack of a catch is miraculously remedied by Yeshua’s guidance, resulting in an abundance that symbolizes God’s care for His followers.
Futhermore, this is just one decipherment for the name of Gaap, and there is also the gematria of 873 by VK which I find no way of how he found that and also of 223 and 943 in a book where he is rendered as GOOP in hebrew.
