Vanity of vanities, says the Teacher, vanity of vanities! All is vanity.
I, the Teacher, when king over Israel in Jerusalem, applied my mind to seek and to search out by wisdom all that is done under heaven; it is an unhappy business that God has given to human beings has given elohim to sons of Adam to be busy with. I saw all the deeds that are done under the sun; and see, all is vanity and a chasing after wind.
I hated all my toil in which I had toiled under the sun, seeing that I must leave it to those who come after me — and who knows whether they will be wise or foolish? Yet they will be master of all for which I toiled and used my wisdom under the sun. This also is vanity. So I turned and gave my heart up to despair concerning all the toil of my labors under the sun, because sometimes one who has toiled with wisdom and knowledge and skill must leave all to be enjoyed by another who did not toil for it. This also is vanity and a great evil. What do mortals get from all the toil and strain with which they toil under the sun? For all their days are full of pain, and their work is a vexation; even at night their minds do not rest. This also is vanity.
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According to the Wikipedia article entitled Ecclesiastes, the definition of the word says it is a Greek root that means “assembly,” which is derived from the Hebrew word “Kohelet,” which bears the same translation. The interesting thing to grasp from that article is this observation made: “As Strong’s concordance mentions, it is a female active participle of the verb kahal in its simple (qal) paradigm, a form not used elsewhere in the Bible and which is sometimes understood as active or passive depending on the verb, so that Kohelet would mean ‘(female) assembler’ in the active case (recorded as such by Strong’s concordance), and ‘(female) assembled, member of an assembly’ in the passive case (as per the Septuagint translators).” This means the female gender makes this ‘Book of Wisdom’ be strongly associated with the goddess principle, whereby Solomon wrote of Wisdom as “her,” meaning his soul’s spiritual possessor, by a worldly elohim. This is the opposite of being a soul married to Yahweh [a masculine “assembler”]. Thus, everything in this book should be attributed to that feminine voice emanating from Solomon’s pen.
As opposed to David’s Psalms identifying “Yahweh” and his elusions to an inner elohim that led him to write songs, one should find these selected verses (from two chapters) absent of that name. In verse one of chapter one [not read today], Solomon wrote similarly about what one can expect to find from this Book, in the same way David would write such introductions as a song relative to the “sons of Korah.” In the first verse in chapter one, we read immediately, “words of the teacher” (“diḇ·rê qō·he·leṯ”). In verse two, where we read, “vanity of vanities, says the teacher,” the absence of a name leads one to connect the “teacher” to “wisdom,” as this is known to be a Book of Wisdom, as “assembled words of the teacher.” Thus, the “teacher” is a feminine spirit, not Yahweh.
The Hebrew words translated as “vanity of vanities” are “hă·ḇêl hă·ḇā·lîm,” with those two repeated in this verse, along with another use of “hă·ḇêl.” The Hebrew word “hebel” means “vapor, breath.” In the Wikipedia article, they quote this first verses, explaining: “the Hebrew word hevel, “vapor”, can figuratively mean “insubstantial”, “vain”, “futile”, or “meaningless”.” This implies that the “teacher’s words” were “vain, futile, or meaningless.” I see this as better understood as Lady Wisdom speaking of the source of Solomon’s wisdom, as it came to him much like the ”vapor” of truth came upon the oracle of Delphi. The use of “habel” is then a statement about an unseen possessor of Solomon’s soul, where “vapor of vapors” becomes a statement of two souls or two spirits [unseen sources of animation within flesh] have joined. As such, verse two says, “soul of souls says the teacher , soul of souls the whole soul .” Instead of David’s soul being possessed by Yahweh’s Son and His Spirit [a Trinity], Solomon is wholly one with the goddess of wisdom, which he loves so much.
In verse twelve, the first person “I” is a statement of the ego or identity that Solomon had, where “I the teacher” becomes a statement of his lord or controller. Solomon did not speak for himself, as much as he spoke what “the teacher” told him to say. When this then leads to Solomon writing (in verse thirteen): “applied my mind to seek and to search out by wisdom all that is done under heaven” [NRSV], this says his soul was not seeking Yahweh in any way. As the king of Israel in Jerusalem [names that imply “Who Retains Yahweh as one of His elohim” and “Teaching Peace”], Solomon’s “heart (“lib·bî”) was “seeking and searching for wisdom.” His love was of knowledge, which was to be godlike. When this then says “under heaven,” this should be read as implying “underneath spiritual.” That “under” is hidden and out of view, with the “heaven” being metaphor for the inner soul and its possessing spirit.
The second statement in verse thirteen is then said to say this quest for knowledge is “burdensome,” or “unhappy business,” where all knowledge necessary for a Saint is “given” by Yahweh to those souls that are “sons of elohim,” as “Adam” resurrected. No effort is required to “seek and search” for knowledge, when everything one needs to know is freely “given” by Yahweh to His wife-souls. The “burden” or “unhappiness” comes from finding that a human brain cannot know everything; and, much of what it thinks it knows is found to be wrong.
In verse fourteen, which the NRSV translates as an impossible venture to know everything – “I saw all the deeds that are done under the sun; and see, all is vanity and a chasing after wind” – this is a double-edged verse that cuts two ways. What is missed is that not recognized as a statement of true wisdom, which is “I have seen all the works that are done under the son.” The “sun” is a statement of the light of truth, which comes from Yahweh’s inner elohim. The “works” or “deeds” are those of a Saint, who can easily defeat a brain in logical argument, without any need to say, “Give me a moment to check my resources.”
These “deeds done under the son” were how Jesus so often left the Pharisees, Sadducees and scribes at a loss for words, when their ploys and plots failed miserably. Thus, when the “sun” is seen as this light of truth that is available to all resurrected as Yahweh’s Son, the last words say, “and indeed all breath striving for spirit.” That states the “deeds” of ministry, where a soul does whatever Yahweh’s Son leads one to do in His name.
When chapter one’s verse fourteen speaks of seeing “all the deeds that are done under the sun,” this speaks of a spirit that has rebelled against Yahweh’s command to serve mankind and thus were enslaved within the scope of the earth, just as souls are enslaved within their bodies of flesh (the earth). Those elohim that are spoken of thirty-two times in Genesis 1 are those which were told to rest on the seventh day – when Yahweh created His elohim Adam. Those fallen elohim that (like the serpent) were thrown within the confines of the material plane, can only attempt to lure souls away from Yahweh, by using their access to His knowledge (the serpent was the craftiest of the animals), which came from their time during the Creation. Still, Solomon wrote in chapter two, verse eighteen, “I hated all my toil in which I had toiled under the sun, seeing that I must leave it to those who come after me — and who knows whether they will be wise or foolish?”
Here, again, the “I” is a statement of personal identity with wisdom, where “hatred” is a core element of being, rather than love. This speaks of the service to Yahweh that an elohim has sworn an oath to do forever; but the hatred is for those temporal souls in death that will turn back to dust. The goddess of wisdom hates serving souls in death that will come and go, with the next soul not yet known to be a servant to wisdom or a servant to Yahweh. This places a perspective on a soul that would sacrifice self, to serve Yahweh totally as “foolish.”
When verse nineteen poses the question, “who knows , whether wise he will be or a fool ?” this says not even the goddess wisdom knows what souls will choose to do. To then continue in the third-person masculine singular (where the masculine indicates a divine spirit, of Yahweh), to say “he will have dominion over all my labor in which I have toiled and in which I have shown myself wise under the sun this also is vapor” (or “vanity, meaningless”). This says that even as much as a feminine god or goddess (a demon spirit) has control over a soul in a body of flesh, all that work and effort will come to naught, should that soul change course and seek Yahweh to serve completely. In short, it says all efforts to attempt to become a Big Brain in the world will fail, leading a soul to realize wisdom is not all it is proposed to be.
Verse twenty speaks of a soul realizing the error of toiling for the brain, when the “heart” found “despair.” This says all the facts and figures, all the statistics that point in one direction are empty forms of knowledge. When all those “labors” are revealed by the “sun” – the light of truth – the truth makes averages be seen as lies and half-truths.
Verse twenty-one then speaks of two Adams, where “’ā·ḏām” and “ū·lə·’ā·ḏām” speak of the dual merger of a divine soul with an ordinary soul of mankind, trapped in a body of flesh. It is the “heart” of men and women (their souls) that find “despair” and seek the Son of Yahweh within their souls (“adam”). This presence then leads them “to toil for wisdom and knowledge and skill.” However, it is “yet to mankind who has not toiled for this [led by adam] that has been set [the heritage of the Patriarchs to become “Israel”].” It then follows the truth that says a soul without Adam’s soul is “a vapor of evil great.” Without divine guidance, one’s soul invites Satan to control its fate.
Verse twenty-two then poses the question that can be summed up as asking, “What else has a soul to do when enslaved in a prison of flesh?” The NRSV poses this question as: “What do mortals get from all the toil and strain with which they toil under the sun?” The element of the “sun” being the wisdom, knowledge, and skill that comes from the light of truth is missed in this paraphrase. The answer is more imprisonment that separates a soul from Yahweh – reincarnation or eternal damnation. The truth posed by the question asks, “Why would any soul not welcome the demands of the works and toils of righteous living, if that was all it took to become free for eternity?” It is innate laziness and the influences of evil that play on that flaw that turn this question into one that implies, “Who work hard when the spirit of wisdom can make it easy for a soul to figure things out?”
The answer then tells the truth that failure to do the work places a soul in the darkness of “night,” where no light of truth is shown. The “night” reflects upon the state of death that is the worldly realm. A soul can only animate a bag of dirt for so long, before it must be expelled for judgment. That judgment brings out the “burden” and “sorrow” of a life in the flesh that went totally wrong. When Yahweh told His elohim to “take a rest” when the seventh day came [we are still in the seventh day today], only those who rebelled against Yahweh will steal the “hearts” of mankind and lead them to “vainly” resist doing what is right.
1 Hear this, all you peoples; hearken, all you who dwell in the world, *
[2] you of high degree and low, rich and poor together.
2 [3] My mouth shall speak of wisdom, *
and my heart shall meditate on understanding.
3 [4] I will incline my ear to a proverb *
and set forth my riddle upon the harp.
4 [5] Why should I be afraid in evil days, *
when the wickedness of those at my heels surrounds me,
5 [6] The wickedness of those who put their trust in their goods, *
and boast of their great riches?
6 [7] We can never ransom ourselves, *
or deliver to lelohim the price of our life;
7 [8] For the ransom of our life is so great, *
that we should never have enough to pay it,
8 [9] In order to live for ever and ever, *
and never see the grave.
9 [10] For we see that the wise die also; like the dull and stupid they perish *
and leave their wealth to those who come after them.
10 [11] Their graves shall be their homes for ever, their dwelling places from generation to generation, *
though they call the lands after their own names.
11 [12] Even though honored, they cannot live forever; *
they are like the beasts that perish.
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This is another of the Psalms of David that sings an ode to the “sons of Korah,” who did evil, were cent beneath the earth but never died. This introduction lets one know that there should be found some focus on evil, which acts as the “sons of Korah” acted against Moses and Aaron.
In verse one, the declaration for “all people … who dwell in the world” must not be seen as some global announcement that what follows is important for everyone to realize. If one does not understand that “all people” are souls in bodies of flesh, where it is that soul that “dwells in the body” that has a limited “duration” [alternate translation of “ḥā·leḏ”], then one will not see all the verses that follow as speaking of the salvation of that soul, in one’s “lifetime” [accepted implication of “ḥā·leḏ”].
The verse presented above as the continuation of verse one is actually verse two. The paraphrase above completely misses the truth of that stated. Verse two sings of “my son Adam also son man”. The two are “together.” It combines the “rich” and the “poor.” This is a statement that the importance that “all people … who dwell” in bodies of temporal flesh must know is divine possession. One’s soul is incomplete without the soul of Adam [a.k.a. Jesus] merged within one’s soul, becoming its Lord. This duality is only possible after one’s soul has married Yahweh, becoming His Spiritual wife, in whose soul is resurrected His Son’s soul.
Verse three becomes the key verse that makes this Psalm 49 be a companion to the Track 2 selections from Ecclesiastes. In that Book of Wisdom, Solomon wrote of “wisdom” being an exercise that brought “despair” to the “heart” – one’s “inner man” or “soul.” In verse three, David is singing that divine possession by Adam’s soul will make one’s “mouth speak wisdom,” while “meditation in one’s heart will bring understanding” of that “wisdom.” The “understanding” was stated by Solomon as the “works of Adam for wisdom, knowledge, and skills.” The word translated as “understanding” also implies “skill.”
In verse four, David sang of “inclining a proverb,” where this means his mind will be able to “stretch out” the meaning of a “parable,” so it is fully understood. It is this inner understanding that will then become the lyrics of his divinely inspired songs, where David was told to write words with multiple translations possible, where the “riddle” is being led to see the truth intended. This would then be placed to music on the “harp.” Like many songs where the lyrics lead one to thing they sing one meaning, the truth is a hidden meaning that requires deeper thought.
In verse five the actual translation has David asking, “what will I fear in the days of evil?” Rather than seeing this as “evil days,” the aspect of “in the days” must be realized as the time when the light of truth [Solomon’s “toil in the sun”] shines brightly. Evil can only exist in the world, but it is “feared” due to its darkness or the absence of light [Solomon’s “night”]. The question is then relative to being able to see the evil that exists and not be influenced by its tricks and ploys. This ability to see evil as it is keeps its “iniquity surrounding the feet,” not the head or heart.
Verse six then points out the lures of evil, which is measured in material objects and things. Those who “put their trust in their wealth” – be it coins, power of position, the support of men paid to do one’s battles, et al – will have no such assistance accompany their souls to, where only souls and spirits are allowed. This element of “trust” is then misplaced beliefs, which fall well short of true faith. When Yahweh is the only one who will hear what values their soul brought with them to Judgment, bragging about riches left behind will be strikes against one’s soul.
Verse seven is then David setting the foundation of Jesus telling the parable about poor Lazarus and the rich man. The soul of the rich man made requests to Father Abraham to send Lazarus to warn his brothers to change their ways; but that request was denied. In this verse, where David said, “brother not to redeem or ransom nor give the elohim as payment,” says one who has married Yahweh and become a soul resurrected with Yahweh’s Son (his “brother” within) cannot save anyone else, simply by having oneself been saved by his or her Yahweh elohim. In this way, believing in Jesus as most holy will do nothing to save one’s soul, because one’s soul must be reborn as Jesus, so one’s soul goes to Judgment before Yahweh as His Son. Seeing physical Jesus as a form of wealth or a valuable coin to hang around one’s neck while alive in the flesh will mean that external Jesus will be left behind, just like coins of gold or silver.
Verse eight says the “cost for redemption” is high. Saying what one has been told to say (a vow of belief, without the personal experience that generates true faith) is a lazy approach to salvation. It speaks out of one side of the mouth, while the other side still speaks as a filthy sinner. This verse says the price of “redemption” is the complete cessation of evil deeds; and, that can only be done by one’s soul having married Yahweh and had His Son’s soul resurrected within one’s soul. It is that personal experience of Adam-Jesus – as one’s Lord over the soul in flesh – that creates true faith, which ceases all deeds of evil forevermore.
Verse nine then confirms that this ceasing is evil deeds, as the amount of evil deeds still in need of redemption at the time of death is how one’s soul will be judged. Without a saving soul [“Jesus” means “Yah[weh] Saves”] to erase all debts of sin from the soul, itself an eternal entity that will live on forever, a filthy dirty soul will be judged as unworthy of eternal life with Yahweh. It will then be judged to return to the “pit,” where that is metaphor for the “grave” of death, where the “grave” or “pit” is a hole in the earth [metaphor for “flesh”]. An eternal soul will then be returned to the earth – the realm of dead matter – until it becomes so sinful it is eternally condemned or it finds the only escape from the prison of “the pit” is marriage to Yahweh and doing the deeds of goodness, as the Son of Yahweh reborn.
In verse ten, David uses the same “wise men” and “fools” as did Solomon in Ecclesiastes, where David saw both as failures, whose souls were sold for “wealth” that others would inherit when they died. Solomon say the “wise” as the elite of the earth, who gained that physical status by worshiping the goddess of wisdom. He saw a soul that would reject worship to an earthly elohim [a demon spirit] as the ”fool,” but either way the view was from the perspective of the demon, who did not know which soul would be available next. All would die. Therefore, David sang of the fleeting nature of a worldly existence; so, to not do the deeds necessary to escape “the pit,” whether “wise man” of “fool,” the results were the same.
Verse eleven then can be seen as an deeper view of “the pit” or “the grave.” It is a reflection of the earth, of which a body of flesh is made. David wrote (literally translated into English): “their inward parts their houses,” which must be read as metaphor for a soul (“inward parts”) being “housed” in a body of flesh or in heaven (the “house” of Yahweh, where a room is prepared). To then say this arrangement is “forever” says a soul has to decide which “house” it will choose – either hell (“the pit” of earth) or heaven (the spiritual realm of Yahweh). To then sing “their dwelling places for all generations they call after their own names on land,” says it all depends on whose “name” they will choose in spiritual marriage. The Hebrew word translating as “and all generations” means self-“generations,” not a statement of lineage. This then projects a repetition of reincarnations (re-“generations”) into the dust and clay of “the ground.” The “name” of importance is self or the elohim that will lord over one’s soul, leading it to do evil deeds. Only by marrying Yahweh and taking His “name” in divine union, becoming the “name” of His Son resurrected can one choose to be “dwelling” in a spiritual eternity of love with Yahweh.
Verse twelve then sings that a “man without honor will perish like the animals,” which can also be read as “a man with honor does not perish like the animals” (an enigmatic statement). The key to reading this is to determine what emphasis the “not” takes hold of. Both are true. One says a soul has become an “honor” to Yahweh, as His wife, giving rebirth to His Son’s soul. That “honor” will bring everlasting life, where the soul will never “perish.” On the other hand, the “not” is a rejection of that “honor,” so one’s soul is nothing more than a “beast” of the field, due to live and die, then repeat … forever.
If you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth, for you have died, and your life is hidden with Christ in God. When Christ who is your life is revealed, then you also will be revealed with him in glory.
Put to death, therefore, whatever in you is earthly: fornication, impurity, passion, evil desire, and greed (which is idolatry). On account of these the wrath of God is coming on those who are disobedient. These are the ways you also once followed, when you were living that life. But now you must get rid of all such things– anger, wrath, malice, slander, and abusive language from your mouth. Do not lie to one another, seeing that you have stripped off the old self with its practices and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator. In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all!
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In these eleven verses there are five Greek words written that translate in some way to say “Christ.” There are three Greek words that can translate in some way to state “God.” At no place in these eleven verses is the name Jesus written, in any form. It is completely wrong to assume that “Christs” means Jesus (as if that were his last name); and, it is completely wrong to elevate Jesus to a higher level of being than Yahweh, which is the meaning of the capitalized Greek words that translate as “God.” The capitalized words that state “Christ” and “God” are divinely elevated to equate to Yahweh, where it is Yahweh’s “Anointment” of a soul by His Spirit that makes one be able to be identified as a “Christ.” Jesus was certainly “Anointed” by Yahweh and he certainly was a “Christ,” but Yahweh cannot be limited by human mental conceptions that think Jesus is the only “Christ.” David was “Anointed” by Yahweh’s Spirit (while also “anointed” by the oil of Samuel); so, David was a “Christ.” This “Anointment” makes a soul become married to Yahweh, as a wife to “God.”
The BibleHub Interlinear (my main reference source) lists a heading for these selected verses (up to verse eighteen) as “Put on a New Self.” I have said many times in the past (when translating a possessive pronoun like “you” as “yourself,” for example) that a “self” must be understood to be a “soul.” Without a “soul” there is nothing but a corpse, until it returns to the dust and clay from which that body came. To read a title that says, “Put on a New Self,” the immediate concept projected is to change oneself and become a new person. This is simply because one cannot fathom how another “soul” can be “put on,” adding a “new soul” to the “soul” that already exists. The meaning of this heading should be grasped as saying, “Be Divinely Possessed by God,” where that divine possession is the deeper truth that should be learned about the word “Christ.”
Verse one begins with a capitalized “Ei,” which (in the lower-case) means “forasmuch as, if, that.” The common implication of this word’s usage is as “if.” The capitalization makes this into a Big If, which is divinely elevated to a state involving Yahweh. The “If” must then be seen as conditions must be met and choices must be made, as “you have been raised to this Christ” is a statement that says not everyone can truthfully make that claim.
The Greek word “synēgerthēte” is written, which is the second-person plural (“yourselves,” meaning “your souls”) Aorist Indicative form of the infinitive verb “sunegeiró,” meaning “to raise together.” While the word “raise” in English can be read as meaning “to bring up,” as parents would “raise” their children, so the intent is a long period of teaching and preparing for a higher state of being, the divine meaning that should be read into Paul’s word choice (divinely inspired) to be an “uplifting” spiritually, where the Big “If” is the condition of having been “raised” by Yahweh to a new state of being, prepared to serve Him as a priest. This “raised” state of being is then relative to being moved “to this to Christ.”
From that conditional statement made, Paul then wrote: “these above seek,” where the Greek word “anō” translates as “above,” but implies “things above, heaven, the heavenly region,” “in a higher place.” This connects “raised” to the spiritual realm, as “heaven” is not in outer space, but the depth that elevates a soul within.
When Paul then wrote, “where this Christ it exists within to right hand of this of God seated,” this does not imply some cloud where Yahweh and Jesus sit on a throne. “IF” one’s soul has “been raised to this to Christ,” and “these” souls so “raised” are “seeking spiritual” guidance, then once in that place that is the presence of the “Christ, one finds “it exists within” one’s soul, one with one’s being. That makes one’s soul be “the right hand” of God on earth [one of many], as a possession [Genitive case “of this of God] of Yahweh, who is “seated within” one’s heart and soul, He the Holy Husband and the soul His wife.
Verse two then is Paul saying that one’s “mind” or “thinking” is then set towards “understanding these spiritual” matters (those of “above” or “heavenly”). When one’s mindset is towards higher “understanding,” then the matters of “the earth” or the material realm becomes fruitless. When a brain is set upon acquiring wealth, power and influence over others (to control them for one’s benefit), then this is a form of “thinking” that is low and base.
Verse three then says the old “self” or the lusts of the flesh controlling one’s “self-soul” must “die” for the “Christ” of “God” to be “seated within” one’s soul. This is a figurative “death,” where one’s soul must turn away or separate from the influence of a body of flesh, where one’s mind is et on spiritual matters, not physical lusts. While it is easy to see Jesus sacrificing himself to a Roman crucifix as his death, that merely symbolizes how those who will follow him will sacrifice their souls as he did his flesh, so Jesus’ soul can be resurrected within the soul of a servant of Yahweh. As such, Paul wrote death of the self-ego then importantly (use of “kai”) allows “this life of your souls” – the eternal “life” that flesh cannot match – is the divine possession by Yahweh (“of your souls”). This possession is “hidden together with this Christ within this of God.” That which is “hidden” and “within” (from “kekryptai” and “en”) is the unseen soul. The use of “together with” (from “syn”) means the union of a soul with Yahweh’s Spirit, which is the Baptism by His “Anointment” or becoming “Christ.”
The “revelation” Paul wrote of in verse four is then a soul’s personal experience of this “Christ” or “Anointment.” This ability to “visualize” or have “made clear” this presence (rather than read about it in books and have some external concept that is little more than beliefs) means true faith comes from this presence. When Paul then wrote, “this life of your soul , at that time kai your souls together with to his soul you will be clear within honor .” This is then the soul of Jesus having been resurrected “together with your souls” – each wife of Yahweh, individually – so that presence will be “clearly” known to be one with one’s soul, as one’s new Lord. This is Paul speaking of Jesus being reborn in new flesh, without mentioning his name.
Verse five then explains the “death” that one must experience, where the self or soul separates from its body of flesh, which is the connection to worldly desires. Those desires lead a soul to justify sins, due to an inability to ignore the desires of the flesh. When one’s soul dies of self, to be replaced by the Christ presence (Baptism of all sins, making one’s soul-flesh become a virgin womb form which His Son’s soul can resurrect), then when “your souls are together with his soul,” he (Jesus) will take control and override a saved soul from knowing the influences of the flesh. This override will then cease all the sins listed in this verse: sexual immorality; impurity; passion; desire; evil; kai covetousness – which is idolatry.
Verse six then explains that without this “Death by execution,” brought about by a soul’s divine marriage to Yahweh, with His possessions then being where His Son will be reborn, the allowance of such sins will bring about the “wrath of this of God” when one’s soul dies of body and faces Judgment. The Genitive case states the soul is the possession of Yahweh, having come from Him at birth; so, upon separation from the flesh the soul return “of this of God,” where wrath is not a pleasant judgment handed down to one of His souls.
In verse six speaking of the “sons of disobedience” being those who are sinners, verse seven then says every soul will know this waywardness. When Paul wrote, “within to which kai your souls walked once when your souls were existing within to those,” this says a marriage of a different kind – a demonic possession of souls – made sure one “walked within those” sins, leading one’s soul to face “the wrath of this of God.” This then implies that becoming a Christ of Yahweh not only washes all past sins away, but it also casts out all possessing demons that have united with one’s soul-flesh, leading it to hear the allures of a sinful world.
With this removal of demon spirits another benefit of a soul marrying Yahweh, verse eight then lists more sinful acts that are removed from influence over a soul in its flesh. These are: anger; rage; malice; slander; and, foul language out of the mouths of your souls. This last element is less about the verbal words shouted by sinners and more about the “foul language” that comes from those evil demons taking possession of one’s soul. It is them who controls the “mouths” of “your souls,” which is the evil whispers of lust and hate that influences a soul to follow that lead.
Verse nine then restates the death of the self-ego, while fitting the theme set in the heading that says “Put on the New Self.” Here, Paul wrote, “Not to lie to one another , having stripped from one’s soul the old human together with the practices of him.” This is the casting out of the “ancient” influence that loves to torment “mankind,” becoming a divorce of a soul “together with the practices of him.” This states a marriage to Satan will be annulled by the Christ of Yahweh. The first word being a capitalized “Not” then says the prior self will “lie to one another,” while the new soul cleansed by the “Anointment” of Yahweh will “Not tell lies,” meaning only the truth will then be spoken.
In verse ten, Paul again alludes to Jesus without mentioning his name specifically. This verse begins by importantly (use of “kai”) saying, “having been clothed this new,” which is the outpouring of the Spirit that Baptizes a soul and makes it “new” again, without any debts of sin. Paul then wrote, “this being made new into knowledge according to image of this having been created his soul .” This says a soul in its body of flesh will become the “likeness” or “image” of Jesus, who will be the bearer of “knowledge” that comes from the Father, who “created” His Son for the purpose of saving souls and shedding light into a world of darkness.
Verse eleven then says there will be no divisions among all souls who marry Yahweh and receive His “Anointment.” While the natural world is full of different kinds and different types, each led by different gods and idols, symbols and rituals, all souls who die of self-ego and receive the Spirit of the “Christ” will be the same. All with be Baptized clean, so each will be reborn in the name of Yahweh’s Son. All will become Jesus reborn into new flesh, who will then be led into ministry for other souls to be saved. All will be brothers spiritually (regardless of human gender) and all will walk in the name of Jesus, all Christs.
Someone in the crowd said to Jesus, “Teacher, tell my brother to divide the family inheritance with me.” But he said to him, “Friend, who set me to be a judge or arbitrator over you?” And he said to them, “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.” Then he told them a parable: “The land of a rich man produced abundantly. And he thought to himself, `What should I do, for I have no place to store my crops?’ Then he said, `I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, `Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’ But God said to him, `You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?’ So it is with those who store up treasures for themselves but are not rich toward God.”
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In this parable, the reader can become easily confused when trying to figure out why someone shouting from the crowd (like a crying baby who lost its toy to another baby) for Jesus to tell his “brother” to share. That seems to have little to do with a fictitious rich man buying up so much land he cannot store all the crops in the barns he owns; so, he plans to build bigger storage facilities. His plans call for him to end up “eating, drinking, and being merry” with great abundance; but then he is told by Yahweh his time on earth is up. The question (like so many mistranslations connecting parables of Jesus to the initiating factors) becomes, How does one relate with the other? Again, the translations miss how to read divine meaning, choosing to instead making mismatched paraphrases be pointless.
The first word of verse thirteen is “Eipen,” which in the lower-case means, “answer, bid, bring word, command.” (Strong’s) In the capitalized state, the word becomes elevated to a divine level of meaning, relative to Yahweh. This means that “Bringing of Word” is divinely inspired speech. When this then connects to “now a certain one from of this of crowd to his soul,” this says a Jew who had gathered around Jesus was “Commanded” by Yahweh to speak. He then addressed Jesus as “Teacher,” where the capitalization of “Didaskale” makes this Jew recognize Jesus as a “Master” of Mosaic Law and a “Teacher” of the truth contained in that Law.
After a comma mark following that address of Jesus, this Jew then is said to “speak,” where the lower-case Greek word “eipe” is written. This is then the voice of a common man (a Jew) requesting Jesus to “tell to this to brother of my soul to divide among of my soul this inheritance .” This seems to be a stranger asking Jesus to explain the Law governing “inheritance,” so Jesus will speak for Yahweh and say the Law is unfair and should be changed. However, this question should not be read in that way, when the possessive pronouns (me – myself, as “mou” and “emou”) are read so a “self” equates to a “soul” – as “brother of my soul” and “my soul this inheritance.”
This makes the statement not be about material wealth “divided” but about the marriage of a soul to Yahweh, where “this brother of my soul” is the possession “of my soul” by the soul of Adam-Jesus. This is then the man speaking about “this inheritance of my soul” that was his ‘ticket to heaven.’ This is then no different that the certain rich man who asked Jesus to tell him how he could “inherit eternal life.” This Jew was divinely inspired to ask Jesus to tell his possessing soul from Yahweh to split time with the host soul, letting that host soul make a few decisions from time to time; rather than his soul in his flesh always being told what to do, in order to gain eternal life.
In verse fourteen, Luke began with a capitalized “Ho,” which is a divinely elevated article, which should be translated as “This.” When “This” is relative to Yahweh raising a statement from a “certain Jew in the crowd,” “This” becomes relative to that stated. As Yahweh divinely inspired the request to change Law, Yahweh then speaks through His Son, as we read, “now he said to his soul.” The third-person masculine singular says this reply is spiritual communication, more than an audible reply. Jesus then addresses the person’s soul as “Anthrōpe,” a capitalized statement that “This said” is relative to all “Mankind.” This must be seen as a balance to the certain Jew referring to Jesus as “Master” or “Teacher.” This says the soul of Jesus speaks for the Father to “Mankind,” “Teaching” those souls trapped in human flesh the lessons that will free them to eternal life.
What Jesus then questioned all “Mankind” (forever), asking “who my soul set in order (or appointed) a ruler (or judge) or divider (or partitioner) upon your souls ?” This is then not Jesus belittling some stranger in the crowd who asked Jesus to tell his brother to divide the inheritance of his deceased father. Instead, it is Jesus asking all “Mankind” to tell him “who appointed a ruler or divider within all saved souls?” The “divider” is then the Lord over a wife-soul of Yahweh and its body of flesh.
To be asked to allow the host soul to have some leverage that would choose which sins to reject, while deciding which ones to allow, means a Jew claimed to serve Yahweh but was tired of not getting enough self-pleasure. This is then a question that is asked to all “Mankind,” as this question fits the scenario of Jesus saying one cannot serve two masters. This means two souls are present within saved souls, with one the soul of Adam-Jesus and the other the sinner soul that has been Baptized clean of sins by Yahweh’s Spirit. To ask to have some control over one’s flesh is to say, “I hate Yahweh for saving my soul, because I love sin.”
It is imperative to see this as Jesus’ response, because this duality of souls – one divine and the Lord, with the other the saved sinner – for one to begin to understand how the parable relates to an “inheritance” of one’s soul. This direction is then found in the first word Luke wrote that Jesus said next to the crowd. That capitalized word is “Horate,” which has been translated by the NRSV as “Take care!” but the lower-case spelling has this word mean “to see, perceive, attend to,” implying “look upon, experience, discern, and beware.” (Strong’s) The proper use of the word says, “to see with the mind,” (HELPS Word-studies) where the capitalization elevates this to a divine level that is Yahweh saying through Jesus, “Beware” or “See the truth.” As a word stated to their souls, this warns all of “Mankind” that a soul alone in its flesh cannot “See the truth” without divine assistance.
Following that capitalized word, Luke wrote the word “kai,” indicating this next stated by Jesus was important to grasp. He said, “guard your souls away from of whole of covetousness”. This says without Yahweh’s help, Satan will seek to steal “your souls away from” those seeking to maintain some control over their flesh. Instead of a “divided” control over the flesh, one will be possessed “of whole” and be led to serve a demon spirit set on making souls become lost “of covetousness” or “of a desire for more material things.”
Following a semi-colon mark, indicating a separate yet related statement was stated, expanding from this dangerous view that believes ‘equal rights over the flesh’ is a division that works out best for all, Luke told of Jesus saying: “because not within to this excess beyond that necessary to anyone , this life of one’s soul it exists from out of of those of them possessing to itself .” This says the soul born within a body of flesh is “not” capable of controlling oneself from desiring “this excess beyond that necessary.” This is why the Ten Commandments place so much focus on not coveting what someone else has, while one does not have that. The Ten Commandments (and all the rest) cannot be maintained by a soul alone in its flesh. Thus, Jesus warned that the eternal “life of one’s soul” becomes relative to that possessing soul that will marry a soul, “existing from out of” the world of demons. Without Yahweh possessing a soul as His wife, a soul will be taken by Satan, making “of those of them possessing” be going “to himself,” as “his soul” directs one. That direction is to sin; and, those sins will make the “life of one’s soul” be destined to Judgment and punishment.
This becomes the lesson of the “Teacher” to “Mankind.” A soul cannot be married to a controlling spirit and expect to have any control of its own life. In terms of the Laws of inheritance, the symbolism is the eldest boy or firstborn male will receive the wealth of his father, with that inheritance to then be managed so the others of the father do not squander what the father strived to manage. This becomes seen in the parable of the Prodigal Son, where such disaster was shown as inevitable. The Laws passed down by Moses were much less about a group of people (a family under the guidance of a father) becomes wealthy and prosperous, and much more about the inner values passed down by the father to all his children, which were designed to “Teach” each child to marry its soul to Yahweh and let the Spirit lead one to eternal life. To divide all the material spoils evenly would means no one saw those spoils came from righteous living, not greed and quests for more than one needed. All who called themselves Jews but were not true Israelites were evidence that dividing the spoils among the heirs prematurely led to disaster. Jesus spoke to crowds at such a disastrous time. The same disastrous times exist today still.
With this lesson told, Jesus then told the parable, which immediately placed focus on the capitalized word “Anthrōpou,” which is similar to his prior address of the one who posed a request – “Anthrōpe.” While Jesus addressed the request as being relative to all “Mankind,” this parable begins with the Genitive case (possessive), which translated as “Of Mankind.” The statement “Of” shows the soul “Of Mankind” is that ruler all “Mankind” is born with within one’s flesh. To then say this “Man” was “a certain one” means Jesus was speaking “Of Mankind” that was Jewish, therefore born into the family of Yahweh, where his father had taught him the Torah, Psalms and Prophets, as a way to become “rich” both materially and spiritually.
When Jesus then said this “Man’s” “riches” were due to him “bringing forth abundantly the fruits of the ground,” this needs to be seen in both material and spiritual ways. The “Man” was “rich” in both produce “of the ground,” but he was also “rich” in children “produced of the flesh.” Certainly, having many sons would assist him in “bringing forth more fruits of the ground.” The “Man” was the owner of both the ground he possessed and the children who labored that land for him. The ”Man” did not see any need to “divide” his wealth in any way. As long as his soul was possessed by Yahweh, he would not only teach his children how to make the ground productive for them, he was teaching them the values of preparing to sacrifice their souls to Yahweh after his death. Then, they would reap all the benefits of a divine inheritance.
Luke then began verse seventeen with the word “kai,” which denotes importance must be seen in what Jesus said next. Here, Jesus placed focus on the “Man” not focusing on his inner Lord, as he instead began to use his brain and think for himself. When Luke wrote the Greek word “dielogizeto,” which means “he will reason,” where the proper intent of this word’s use implies “go back-and-forth when evaluating, in a way that typically leads to a confused conclusion. The term implies one confused mind interacting with other confused minds, each further reinforcing the original confusion.” (HELPS Word-studies) This says the “Man” began to think for himself, rather than be led by Yahweh in the right direction, without need to think. With Yahweh’s guidance, the “Man” had all the knowledge he needed; but by “reasoning within to his soul,” this “Man” began taking his inheritance prematurely, dividing a share of control from Yahweh.
This use of his brain led the “man” to ask, “What shall I do,” where the first-person singular “I” is a statement of self-ego coming to the forefront of the “Man’s” brain. The capitalization of “Ti,” meaning “Who? What? Why?” is then a statement that the “Man” began to see his soul as a god, rather than being led by Yahweh to act. This means the “Man” did as the “certain man in the crowd” who told Jesus to “tell his brother to divide the inheritance.” The “Man” became “Who” he depended on for higher thought.To begin “reasoning” mean he was no longer led divinely to act (without forethought), causing him to have to figure out what to do by his own soul alone.
He then surmised, “because not I possess the place where I will bring together these fruits of my soul”. This is posed as a question the “Man” had to ponder, where “the fruits of his soul” were both his material wealth and his children’s souls. The “Man” worried that he did “not possess where he will bring together” both material wealth and spiritual development of his children, as their “teacher.” Without Yahweh leading his soul in both matters, the “Man” had taken it upon himself to play god.
In verse eighteen, the “Man” importantly (use of “kai”) said “This I will do,” where the Greek word “Touto” is capitalized, taking “This” to a divine level of meaning. By the first-person singular following, as a statement of self-ego being the future direction, “This” is importantly a statement of the “Man” playing god and deciding what course of action he will take. This says “This” is self-direction, no longer being controlled by Yahweh. “This” is self and “This” is “I,” which answered his prior question of “Who? What? and Why?”
Following a colon mark, acting as a marker of example of what the “Man will do,” Luke wrote of Jesus having him say, “I will destroy of my soul these places for storing kai greater I will build , kai I will bring together there all this grain kai these good ones in nature of my soul .” This says the “Man” planned “to destroy” or “tear down” or “cast down” Yahweh’s possession “of his soul,” where Yahweh’s knowledge was a wealth of stored guidance. Knowing the “Man” would “cast down” that divine resource, it would then be important to the “man” to “build himself to be greater” than Yahweh. Here, the Track 2 Old Testament reading selection from Ecclesiastes, where Solomon thought he could build himself greater than Yahweh, thorough marriage to the demon spirit Wisdom should be seen as part of the “Man’s” plan. This importantly would be where the “man” would be able to “bring together there all this gran,” where “grain” is the source of spiritual food. The failure was in seeing that physical grain cannot make spiritual food; so, the “Man” planned to feed the souls of his children the lesson that material wealth was what bought one’s way to heaven.
In verse nineteen we see this plan called for a “greater” spirit to align with, where the “Man” said, “I will speak of this soul of my soul,” where his then naming that “soul of my soul” as a capitalized “Psychē,” which is a divinely elevated “Soul.” Whereas Yahweh’s Spirit (the place where His Son’s “Soul” was resurrected after Baptism) had been this “Soul of the Man’s soul,” the replacement (which allowed the ”Man” to think “I” was allowed to him (the curse of Solomon and his worship of Wisdom) would let the “Man speak” and call the shots.
Here, the “Man” said to this possessing “Soul,” “you possess many good ones set into years many,” which said the “Man” knew demonic spirit possession had taken over the souls of “man good ones.” He knew this practice had not begun with his soul, but it had been going on a long time – “set into years many.” This was the state of misery that Jesus was sent to confront. This “Man” was not a singular problem, but a microcosm of the greater whole, where all of the Jewish religion had divorced Yahweh and married Mammon (or some other god of material gain).
The ”Man” then thought he could play like God, after the Creation was complete. He thought all he had to do was command his demon spirit ”Soul” to “take your rest.” The inheritance of a demon spirit would then allow the “Man” to divide time making decisions that concerned the soul and its flesh. Then, the “Man” figured out, with the demon spirit taking the ‘backseat,’ while the “Man” ran his life, his life would a series of events that would amount to “eat, drink, and be merry.” That was to ‘eat” upon all his fruits of the ground. He would “drink” of his flowing self-importance; and, he would “be merry” as a god that could do no wrong.
This is where the moral of the parable story come slapping the “man” in the face. For as much as his soul can reject Yahweh and for as much as a “Man’s” soul can become possessed by a lesser god – a demon of Satan’s worldly realm – the soul is always possessed by Yahweh. When death comes and the soul is released for Judgment, Jesus said the “Man” was called by “God” a “Fool.” When both “Theos” and “Aphrōn” are capitalized to a divine level of meaning, it is easy to see how “God” is a statement about Yahweh. The word “Aphrōn” is then a divinely elevated statement about how “without reason, foolish, senseless, and inconsiderate” the “Man” had been by playing god. He was not a god. Instead, he was a “Fool” that had lost all ability to “Reason” divinely; and, his soul was “Inconsiderate” not only of his soul, but of the souls of his children.
Jesus then told in the parable how Yahweh told the “Man,” “to this of this night,” which says it was “Foolishness” that rejected the light of truth (from Yahweh’s Spirit and His Son’s direction), choosing instead to be in the darkness of “night.” The symbolism of “night” is death, where a soul without oil in its lamp will be left behind when the time comes to be married to eternal life (the only true value). Yahweh then continued, saying “this soul of yourself it is asked back away from of your soul”. That says Yahweh always knows when the day of reckoning will come.
Yahweh then asked the soul of the “Man,” “who now made you ready – to whom it will exist ?” This says all souls come from Yahweh at birth, with each placed in a prison of flesh, where the only release from that prison will be Yahweh as their guide. The jailer (Satan) will try to mislead all souls towards trying to escape the pains of life, through selling their souls to him. The question the asked is akin to this: “Who did you serve? Any answer other tha “Yahweh” will result in a failed judgment placed upon that soul.
The final verse is then Jesus saying to the crowd, “In this manner this saving to his own soul , not in God abounding .” The capitalized “Houtōs,” which means “in this way, thus, so, in this manner,” becomes divinely elevated to be the moral of the story being stated. It says “In this way” of the rich “Man” trying to play god and divide spiritual inheritance – the guarantee of eternal life with Yahweh – as one sees just and fit is “In this manner” how one is deemed to be a “Fool.” Trying to “save one’s own soul” or “treasuring up for himself” is impossible. The only way to redeem one’s soul is importantly to “not” do as the “Man” asked Jesus or as the parable “Man” tried to “bring together for his soul.” Salvation only comes when one’s soul is “rich from God’s presence within.”
[1] The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
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[10] Hear the word of Yahweh, you rulers of Sodom!
Listen to the teaching of elohenu, you people of Gomorrah!
[11] What to me is the multitude of your sacrifices? says Yahweh;
I have had enough of burnt offerings of rams and the fat of fed beasts;
I do not delight in the blood of bulls, or of lambs, or of goats.
[12] When you come to appear before me, who asked this from your hand?
Trample my courts no more;
[13] bringing offerings is futile; incense is an abomination to me. New moon and sabbath and calling of convocation–I cannot endure solemn assemblies with iniquity.
[14] Your new moons and your appointed festivals my soul hates;
they have become a burden to me, I am weary of bearing them.
[15] When you stretch out your hands, I will hide my eyes from you;
even though you make many prayers, I will not listen; your hands are full of blood.
[16] Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil,
[17] learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow. ס
[18] Come now, let us argue it out, says Yahweh: though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool.
[19] If you are willing and obedient, you shall eat the good of the land;
[20] but if you refuse and rebel, you shall be devoured by the sword; for the mouth of Yahweh has spoken. ס
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Over recent weeks the Track 1 Old Testament reading selection has been from books of the Prophets. We read how Amos was shown by “adonay Yahweh” a plumbline and a basket of summer fruit. We then read how “Yahweh first spoke through Hosea,” telling him to save one sinner in the Northern Kingdom and then Yahweh sung how He would never destroy those who became “Ephraim” – “Doubly Fruitful.” Now we read “the vision of Isaiah,” where he proclaimed, “Hear the word of Yahweh” and “listen to the teaching of elohenu.” All of this follows the Pentecost Sunday theme of the Prophet Joel having written: “And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions.” These books of the Prophets are all fulfillments of Joel, as well as forevermore, as through the Saints of Christianity.
The names listed in verse one need to be understood, relative to the meaning behind those names.
Isaiah – “Yah Is Salvation, Salvation Of The Lord”
Amoz – “Strong”
Judah – “Praised, Let Him Be Praised”
Jerusalem – “In Awe Of Peace, Teaching Peace”
Uzziah – “Power Of Yah, Yah Is Strong, Yah Is My Strength”
Jotham – “Yah Is Perfect, Yah Is Complete”
Ahaz – “He Has Grasped, Possessor”
Hezekiah – “Yah Strengthens”
When the meaning behind the names is seen as the deeper intent to realize, then verse one says, “the vision of Salvation Of Yahweh son of Strong , which he beheld , concerning Let Him Be Praised and Teaching Peace ; in the days of Yah[weh] Is My Strength Yah[weh] Is Complete He Has Grasped (as His possession) Yah[weh] Strengthens kings Praised.” While this first verse is included with verses ten through twenty, showing a span of time that Isaiah was shown visions as a prophet of Yahweh, the meaning of the names of kings during his time served says the Southern Kingdom was better led by souls devoted to serving Yahweh, than was the leaders of the Northern Kingdom. During this timespan the Assyrians would overrun the Northern Kingdom, with the beginning of a siege of Judah and Jerusalem commencing. More than a verse of history, the deeper meaning sings of the Strength to withstand all outer influences comes from Yahweh being in possession of one’s soul within.
When this preamble is seen as the setup for Isaiah’s service as a Prophet of Yahweh, the verses chosen to be read aloud by the Episcopal Church focus on what is commonly mistaken as what one does to show a commitment to Yahweh. The BibleHub Interlinear lists these verses as “Meaningless Offerings.” The NRSV lists everything beyond verse one as “The Wickedness of Judah,” while the NIV says this chapter (sans verse one) is “A Rebellious Nation.” While the specificity of Isaiah being a prophet who spoke the Word of Yahweh to the Southern Kingdom’s leaders, these verses extend beyond Judah, including everyone who has since called himself or herself Christian. The metaphor speaks louder as a statement about what Yahweh expects from souls who commit to Him in marriage; and, none of that involves anything burnt on altars, prepared by false priests.
In verse ten, where Isaiah spoke as Yahweh, saying “you rulers of Sodom,” it must be understood that the city of Sodom is believed to have been on the eastern side of the Jordan River. While archeologists do not know where the five cities of the plain were, they project them to be either to the north of the Dead Sea (east of Jericho) or to the south, where the Dead Sea meets a plain (called the Valley of Siddim). When one realizes that the prophecy of the destruction of Sodom is less about a place on the earth and more about the meaning behind that name, the result is Isaiah pointing out “rulers of flaming” or “rulers of those burnt.” One way to read “Sodom” has it translate as “Their Assembly,” where that bears the meaning of those leaders who manipulate the people for their own profits.
Likewise, the name meaning for “Gomorrah” is: “Tyrannical Dealings, Throes,” with another translation (Hebrew has no vowels, so variations come from pronunciations adding different vowels) is “People Of Fear.” Following the first statement in verse ten that says, “you rulers of those burnt” is a companion statement that says, “listen to the law of our elohim people of fear” or “people with tyrannical dealings.” This says the inner elohim the people will be led to marry are those spirits of the world, not Yahweh. The Laws passed down by Moses will no longer be “heard,” as the “rulers of their assembly” will be given new laws, based on lesser gods to hear and merge with spiritually. This makes “those burnt” will figuratively be the sacrifices of the people in the name of other gods.
The use of Sodom and Gomorrah by Isaiah many years after Moses told the story of Abraham arguing with Yahweh over the destruction, followed by the story of Lot and his family escaping that destruction, says those places reflect eternal lands of sin that will always be leading the people to din and destruction of their souls. This is why verse eleven says Yahweh finds no pleasure in the sacrifice of beasts to Him. He asks, “Why to me?” implying other gods would enjoy animal sacrifices; but Yahweh is only interested in the soul sacrificing its own body of flesh (a symbolic burning on the altar), so that soul can be saved.
In verse twelve, when Yahweh asks, “when you come to appear before me who has required this from your hand to trample my enclosure?” This does not mean the Temple in Jerusalem is the “enclosure” or “the court” of Yahweh. All the activity in the Temple is for self-advancement, not for Yahweh’s benefit. When a soul leaves its body of flesh at death, then it “appears before Yahweh.” It appears for Judgment. The sacrifice of animals will have done nothing to save a soul; but it will be record that will trample upon one’s soul in judgment.
In verse thirteen, Yahweh says through Isaiah that the commanded observances each year are not to celebrate souls in flesh having been given special privilege over other human beings on earth. All of the ritual of the inner Temple (by high priests) are symbolic of self-sacrifice. The incense is the release of one’s soul in marriage to Yahweh – the smoke and scent being a transitional state brought on by fire. The flesh is then given totally in service to Yahweh, as one of His priests renewed. The new moon reflects that first one following the Vernal Equinox, which begins the first month of the ecclesiastical year (Nisan). The new moon reflects the darkness of not serving Yahweh. The Sabbath is not one day a week, but the eternity that began after Creation was completed. We live today in the Sabbath; and, it is expected to be kept holy forever, not just an hour one day a week. The “assemblies” must be the people all being taught the truth of the rituals, where they gather to recognize how each has become Yahweh’s servant.
Verse fourteen repeats Yahweh’s dissatisfaction with the beginning of a new cycle that focuses more on the festivities of a feast, than the festivities of having becoming Yahweh’s priests. Verse fifteen then says the prayers offered by those who have no spiritual relationship with Yahweh will not be heard. This implies that their prayers are for selfish concerns, not for guidance and repentance. They ask for profits in the material world, when such prayers should be sent to other gods. While there are no other gods that can replay to such prayers, Yahweh will not hear them because (like the error of Cain sacrificing plants to an earth goddess, not Yahweh) they are misdirected. They are not truly sent to Him; so, He will not hear them.
In verse sixteen, the command to “wash yourselves make yourselves clean” is the way to have their prayers heard by Yahweh. They are filthy dirty from sins; so, they must first repent those sins, in recognition that they have wronged Yahweh. From a position of true repentance, a soul will then submit to doing that which pleases Yahweh – obeying His Commandments. This (in time, when a serious commitment has been made) will then bring about an engagement to be divinely wed to the Husband, which will bring about His Spirit of Baptism. This is what will cleanses their souls and make their prayers be directed to Yahweh, so He will hear and respond to them. By becoming married to Yahweh, His Son’s soul will join with those of His wife-souls and lead them away from sinful deeds. Thus, those Baptized souls will no longer do evil.
Verse seventeen ends with a samekh (“ס”), which is a signal mark of closure in a series of verses. This means Yahweh saying, “learn to do good resort to judgment go straight the ruthless” is an end of this series that says stop doing things for the wrong reasons. The only way to realize the meaning of Yahweh’s commandments is to be one with Him. To be washed clean means to become His wife-servants and change one’s evil ways. This divine union will then have one act as His priests, serving the High Priest that is His Son’s soul within one’s soul, so those not yet able to call Yahweh “Father” will be led to do so. To “plead for the widow” has nothing to do with helping poor old ladies who had no material inheritance after the death of a human husband. All souls that marry Yahweh will become “widows” to the world they once served, as that ‘husband’ will have died and left their souls nothing.
Verse eighteen then begins a new live of thought, which is based on a soul having become saved from its past sins of the flesh. When Yahweh said through Isaiah, “come now and let us decide together,” this states a divine merger has taken place. All decisions to act will be based on Yahweh’s guidance, through His Son’s voice within, so all will know this guidance is best. By being “together on decisions,” the soul knows the mind of Christ, which reveals the knowledge of Yahweh. The colors “scarlet” and “crimson” are the reflections of sin that stain a pure white state of sinlessness. When Yahweh says one’s “scarlet” sins will be transformed into the ”crimson” die that makes wool fabric “red,” this is the presence of the ‘blood of Jesus’ – the Son of Yahweh – which reflects not on sins to come, but the sins that have been forgiven.
In verse nineteen stated the servitude of being a priest of Yahweh. This demands “obedience” and the submission of self-will to the Will of Yahweh. To then “eat the good of the land,” the “land” becomes metaphor for the flesh. To “eat” becomes synonymous with “feeding” those souls seeking spiritual nourishment. As a priest of Yahweh, one does not slaughter farm animals and cook them on an altar, for all to eat, drink, and be merry. One offers the “good of the flesh” – those who serve Yahweh as living up to the name “Israel” – the spiritual food they desire.
Verse twenty is then another that ends with a samekh, meaning these three verses are completed and a new line of thought will follow. Here, Yahweh sums up through Isaiah how the choice is up to each individual soul. There is nothing twisting anyone’s arm, making them be forced to marry their souls to Yahweh. The right to refuse a marriage proposal is one’s right. However, if one chooses to turn one’s back to Yahweh, then one will face the harsh realities of a cruel world, which involves hatred by other peoples, who see the audacity of those who call themselves the children of God, when those people can see the weaknesses of a godforsaken peoples. They will then come with the sword and defeat those, proving they have no god that will protect their evil ways. This can be counted on as being true, because Yahweh has spoken them through His prophet Isaiah.
It should be realized that the list of kings (when read that way) in verse one says the vast majority of time they ruled as servants of Yahweh. The exception is Ahaz, who was known to be an evil ruler. Still, these verses read between ten and twenty should not be seen as a condemnation of the kingdom of Judah while Isaiah was a prophet of Yahweh. This speaks more of the times prior to Isaiah, which led Yahweh to show him visions. This should also be seen as eternally applicable to all nations, at all times, who pretend to serve Yahweh, when they instead worship lesser gods and misunderstand the commanded feasts of recognition.
It should also be recognized that the concept of synagogues, where holy scrolls were kept and routinely read from each Sabbath did not happen until well after Isaiah began prophesying. It would be sixty years after the death of Hezekiah, when Josiah became King of Judah, that a renovation project took place at the Temple of Solomon; and, it was in that process that holy scrolls were found. Those scrolls had long been hidden from the people, bringing great sadness to King Josiah. That began process that made sure the people knew the Law, which has been pushed underground, due to the sinful ways before Isaiah, which venerated lesser gods and made compliance to One God less warranted. This should be seen in today’s version of Christianity, where the true word [Hebrew and Greek texts of Scripture] have been locked away, placed into obscurity, where English paraphrases become synonymous with the veneration of lesser gods.
he has called the earth from the rising of the sun to its setting.
2 Out of Zion, perfect in its beauty, *
God reveals himself in glory.
3 elohenu will come and will not keep silence; *
before him there is a consuming flame, and round about him a raging storm.
4 He calls the heavens and the earth from above *
to witness the judgment of his people.
5 “Gather before me my loyal followers, *
those who have made a covenant with me and sealed it with sacrifice.”
6 Let the heavens declare the rightness of his cause; *
for elohim himself is judge he. Selah.
7 Hear, O my people, and I will speak: “O Israel, I will bear witness against you; *
for elohim eloheka I am God, your God.
8 I do not accuse you because of your sacrifices; *
your offerings are always before me.
—–
23 [22] Consider this well, you who forget elowah, *
lest I rend you and there be none to deliver you.
24 [23] Whoever offers me the sacrifice of thanksgiving honors me; *
but to those who keep in my way will I show the salvation of elohim.”
——————–
The introduction of verse one [not read] says, “a psalm of gatherer el,” where the use of “el” means one whose soul has married Yahweh (like David’s), who then gathers other souls to do the same. This “el” is not a worldly spirit or soul, but instead David sang of it being “elohim Yahweh.” That means being divinely possessed by the soul of Yahweh’s Son – Adam (a.k.a. Jesus). The role of a priest of Yahweh is to assemble other souls to be the same as their teacher or master. To do that, one’s inner “el” must be Yahweh’s Son resurrected.
In seeing David as the “gatherer el” that led the people to live up to the meaning of the name “Israel” – as those “Who Retained elohim Yahweh” within their souls – the people were “gathered” to serve Yahweh as planned, when Moses delivered them to Canaan and Joshua led them in. Thus, what is stated in the remainder of verse one should be seen as singing: “the elohim Yahweh [the soul of Adam] has spoken and called the flesh [symbolic of “earth”] ; to the rising of the light of truth [symbolic of “sun”] until death [symbolic of “it goes down”]. This says that once souls have been gathered, then they will always be saved, due to the protection of the “elohim Yahweh” that has been resurrected within each of their souls.
In verse two, one needs to understand the meaning behind the name “Zion.” That meaning is “Dry Place, Sign Post, Tradition; Fortress,” depending on the Hebrew or Arabic translation. I see this primarily as “Dry Place,” which means the marriage of a soul to Yahweh’s Spirit must be done from total obedience and submission to His Will. One’s opinions are set aside, making one’s soul become void of self-emotions, thereby “Dry.” It is from this positioning that Yahweh becomes the underground flow of living waters that makes a soul in its flesh flourish spiritually. This then brings about the perfection of Yahweh and the beauty of His Son’s soul within. This inner presence is the “elohim” that “shines forth” the light of truth.
When verse three begins by singing “will come our elohim,” the Hebrew word translated as “will come” can equally say “will enter.” This has to be seen as an “entrance” within one’s soul; and, it cannot be seen as a nearness that is external. Because David possessed the “gatherer el,” the plural possessive pronoun “our” says all who were true children of Israel” were those who collectively (and individually) were inwardly possessed by the same “elohim” of Yahweh (His Son’s soul resurrected in each and all).
When this statement of equal possession is seen – divine marriage to Yahweh – it is this presence that leads to ministry, where “not will keep silent” says each will become a teacher that will lead other souls to likewise marry their souls to Yahweh. This becomes the model of parents who are truly Israelites teaching their children to become like themselves. When silence takes hold, no one teaches the truth and no one learns the truth. The roots of silence come from self-importance failing to teach total submission to the Will of Yahweh; but that self will be destroyed by the fire of the Spirit, when a soul is Baptized clean, so the proof of one’s mettle is done.
In verse four, the metaphor of “from the heavens to the earth” must be seen as “from the spiritual [the soul within] to the flesh,” where the physical body is led by the guidance of Yahweh, His Spirit and the Son reborn. This means the inner “heaven” of Yahweh is also where the inner “heaven” of the Son is merged with the inner “heaven” of the soul (which is eternal). These three combine to be the plural number of “heavens.” When Yahweh is not thought to be in outer space or far beyond oneself (where a “self” is one’s “soul”), it make Yahweh be in the Son reborn, who ministers to the people physically (face-to-face) and spiritually (soul-to-soul), so “that he may judge his people.”
Verse five begins with a construct formed from the Hebrew word “asaph,” which means “gatherer.” This verse then sings, “gather together to me all my saints,” which is the truth of a minister in the flesh. The soul born into flesh will become possessed by the soul of Yahweh’s Son (Adam-Jesus), whereby the flesh will become a new vehicle in which the Son of God will move. This is the truth of being “Holy, Sacred, Set apart by God, and a Saint.” It is like how Yahweh told Moses to remove his sandals because he stood on holy ground. That “holy ground” was not near a burning bush in Midian, it was the flesh of Moses having become possessed by Yahweh’s Spirit. The “covenant made with me” is the marriage agreement that says a soul in the flesh will forevermore do the Will of Yahweh, as His wife-soul. That “sacrifice” is the complete submission of a wife to her Husband, becoming the sacrifice of self-name, so one’s soul takes on the name of Yahweh – Israel – and His Son – Adam-Jesus.
When verse six then says, “and let the heavens declare his righteousness ; for elohim,” there is a vertical bar placed (“׀”) which is missed in translation. Here, again, the use of “heavens” must be seen as inward spirituality that speaks in ministry, as a Saint or Priest of Yahweh. the use of “righteousness” is only possible by the inner presence of the soul of Yahweh’s Son, where two “heavens” (souls) combine as one. This state of “righteousness” is attributed solely “to elohim,” which comes from Yahweh. The vertical bar forces one to pause and reflect on that inner presence being absolutely necessary. Beyond the vertical bar is written “judge he,” which can also translate as “govern he.” This says the “elohim” has become one’s Lord over the soul and its flesh. This, again, is how “righteousness” comes to a prior sinner. The verse then ends with “selah,” which means “exalted.” It is the truth of one’s Lord within that will prove to be a soul’s exaltation in the judgment of Yahweh.
In verse seven David repeated “elohim,” by ending the verse singing, “elohim your elohim I am.” This should be heard as David singing about the Trinity, where “elohim” means the soul of Yahweh’s Son (Adam-Jesus), with “your elohim” being one’s soul born into a body of flesh. That means “elohim your elohim” is a merger of two souls in one, with Yahweh’s “elohim” being “your elohim’s” Lord. That Lord becomes the voice of Yahweh within one’s soul, such that Yahweh is “I Am,” within the whole.
That ending is led by Yahweh singing through David, “hear my people and I will speak , Israel [Who Retains the elohim of Yahweh] and I will be called to testify against you ;” This says the presence of Yahweh within allows those who truly Retain the el of Yahweh, as those souls gathered by David’s el, they will be able to hear the voice of Yahweh within, through the Son’s “elohim.” This will be the voice heard in ministry, as a Saint hearing the words of Yahweh through the inner Lord that is the Son reborn, which says the only way to hear the truth for oneself is to deny oneself and submit fully to Yahweh in divine marriage. That holy union brings about the Trinity within one body of flesh.
Verse eight is then a direct link to the Track 1 Old Testament reading from Isaiah, where David wrote the same thing as Isaiah, when both were speaking of Yahweh’s expectations of His children (His Sons reborn). Here, David sang of Yahweh saying, “not for your sacrifices I will rebuke you ; or your burnt offering in front of me continually”. In that, the “sacrifices” must be made of one’s soul, which means “not for your sacrifices” speaks the negative of a self-centered soul refusing (“not”) to “sacrifice” self to Yahweh. That refusal to marry Yahweh will lead to a “rebuke” of one’s soul (much like the lack of approval for Cain’s offering of burnt fruits and vegetables). These are the “burnt offerings” of animals, done by priests of the tabernacle, which does not please Yahweh. Yahweh made that clear in Isaiah’s song. The deeper meaning of “in front of me continually” is to put on the ”face” of Yahweh, through divine union and shining His Son as one’s Lord, or one’s “face before” Yahweh [the First Commandment]. When this is done, it is through a divine union that lasts forever, not just from each new moon for a new year to the nest new year’s feasts.
In the verses between verse eight and the last two verses of Psalm 50, the Episcopal Church has obviously changed the numbering, such that they present the true verses twenty-two and twenty-three as twenty-three and twenty-four. The NRSV shows Psalm 50 as only having twenty-three verses; so, I have stricken through the Episcopal Church verse numbers and corrected them to show the truth.
Verse twenty-two states: “discern now that you who forget elohim Yahweh ; lest I will tear in pieces , and none to be delivered .” This speaks of all souls who reject marrying Yahweh and receiving His Spirit and giving rebirth to His Son’s soul within their own soul. The word “discern” calls upon those who worship self, through the Big Brain, to determine why that Big Brain could not recognize the All-Knowing Mind of Yahweh, which becomes one’s inner source in one’s heart and soul. The fleshy organ atop one’s head cannot last for eternity; so, it cannot fathom life beyond the grave. Worship of a Big Brain will lead to one being “torn to pieces,” where death will “ender” one’s flesh separated from one’s soul. When that happens, the Big Brain will turn to much, then dust, and it will how no power “to deliver” a soul to eternal life. Salvation flows through one’s heart and soul, not through one’s mental processes in the head.
With that statement made about what will happen if one does not remember to seek salvation, the final verse ends on a happy note. It begins by singing, “whoever offers praise,” where the truth of “praise” (or better, “thanksgiving”) is it comes from the soul that has been led as its Lord-soul to “praise” Yahweh. That personal experience of Yahweh, through His Son’s soul one with one’s soul, leads the host soul to offer the most sincere “thanksgiving” possible, because it is based on the promise of eternal life having been gained. There can be no better “praise” than knowing salvation of one’s soul has been assured; and, that promise has come from a complete sacrifice out of love for Yahweh. A soul who has not come to know Yahweh personally cannot truly offer such “praise.”
The verse then continues by singing, “he will honor my soul and appoint him journey ; I will see him , salvation elohim.” In this, the word “honor” or “glory” can only come to a host soul through the resurrection of Yahweh’s Son becoming one with a host soul. The soul of Adam is this “glorification” made. That will the Lord over one’s soul in the flesh, who will be “appointed” by Yahweh and who will then “appoint” one’s soul on a “journey” or “path” of righteousness. The “road” to ministry is as the Son of Yahweh reborn in the flesh. When one’s flesh has transformed into a Saint, one “will see” and one “will show” others that the Son of God walks the face of the earth, leading seekers to the light of truth. This source of “thanksgiving” is then the “elohim of salvation,” who Christians know by the name of “Jesus.” That name means “Yah[weh] Saves,” so Jesus is the “elohim of salvation” from Yahweh.
The word of Yahweh came to Abram in a vision, “Do not be afraid, Abram, I am your shield; your reward shall be very great.” But Abram said, “adonay Yahweh, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” And Abram said, “You have given me no offspring, and so a slave born in my house is to be my heir.” But the word of Yahweh came to him, “This man shall not be your heir; no one but your very own issue shall be your heir.” He brought him outside and said, “Look toward heaven and count the stars, if you are able to count them.” Then he said to him, “So shall your descendants be.” And he believed the Yahweh; and the Lord he reckoned it to him as righteousness.
——————–
In verse one we find this Track 2 Old Testament reading selection to be similar to the Track 1 selection from Isaiah 1. In both we find that “came the word of Yahweh in a vision.” This does not mean that Abram was just standing around one day and suddenly he saw something and heard Yahweh speak. The meaning of “a vision” is like a dream. It most likely came at a time of prayer, while Abram was not aware of his outer surrounding, nor using his physical eyes to see. With his eyes closed, in a deep meditative state of being, “a vision” appeared within Abram’s soul and the vision was understood as if Yahweh were speaking in signs and symbols, rather than audible words.
To read Abram hearing Yahweh say, “do not fear” does not mean Abram had any fear at all. By this time in Abram’s life, he had seen visions and heard the Word of Yahweh too many times to count. Instead, the “vision” was one of great peace and calm – a “vision” that spoke of wholeness and completeness – where Abram had “no” any reason “to fear.” This says the “word of Yahweh” assured Abram that Yahweh was his “shield” and protector. The “reward” was an assurance of eternal life with Yahweh after his death, whenever that day came.
When we read, “but said Abram,” this should not be read like the prophecy Moses told in Genesis 18, where Yahweh’s word told of the destruction of Sodom and Gomorrah (where Lot and his family lived in the future version) and Abram began to negotiate with Yahweh. Instead, this is Abram speaking to Yahweh in prayer. Again, in a spiritual state of meditation, what Abram said would not have been audible to human ears. It is thought that Yahweh knew, before Abram formulated words in his mind.
What Abram “said” addressed “adonay Yahweh,” which must be understood for what it truly means. The Hebrew word “adonay” is the plural form of “adon,” which (in the singular) means “lord.” When this word is combine with the name Yahweh, the “adonay” are those divine spirits-souls-angels that possess or merge with one’s soul in the flesh, becoming the “lords” of all Yahweh’s wife-soul that become where His Son’s soul resurrects. This resurrection makes two souls be joined together as one, with only one soul allowed to make decisions that the flesh will follow. The possessing soul – Adam-Jesus – is then sent by Yahweh to become the Lord over a wife-soul’s flesh. Because it is divine, as the Son of God, it is identified as “adonay” of “Yahweh.” Therefore, Abram spoke to Yahweh through His Son’s possessing soul, making Adam-Jesus become the mediator of Yahweh.
When verse two appears to make Abram bellyache to Yahweh about having been promised eternal life, the reality is Abram is being selfless, by asking (in essence), “what good will eternal life do me, if I remain childness.” This is not Abram questioning Yahweh, but Abram questioning his inability to leave the legacy of eternal life for those who would follow him – as a son.
When Abram then said his only heir was Eliezer of Damascus, this is confusing because of attempting to read names, rather than the meaning behind the names. The word first expressed – “Damascus” – means “The Beginning Of Salvation.” To then add to that statement that identifies the promise from Yahweh to Abram for “great reward abundant,” the word “Eliezer” means “God Of Help, God Is Help.” This says that Abram said his only legacy for his life as a servant totally committed to Yahweh was as the first point towards eternal salvation that teaches lost soul that Yahweh will send their souls an “el” (from el-iezer), who will possess them as “my elohim” (the meaning of “eli”), who will “help” them find salvation. The only problem with that “heir” (from the Hebrew word “me·šeq,” meaning “possession”) is it ceased when Abram died and ascended into the eternal realm with Yahweh.
It was then, in verse three, that Abram mentioned his prayer – the reason Yahweh came to him in a vision, to give His Word – Abram said his efforts for Yahweh have not rewarded him physically with a “possession” or “acquisition” that would be a “son” to raise to be like Abram – devoted wholly to serving Yahweh. This became Abram’s prayer to Yahweh. He wanted to continue to serve Yahweh in the material realm, through a physical son of his loins.
The answer to Abram from Yahweh (through His Son’s soul being the Lord over Abram’s soul), Yahweh said the value of Abram as a Saint on the earth was not going to be limited to just his body of flesh. He said the soul of Abram would “possess” a “son,” whose soul would have the soul of Abram as his lord and master. This should be seen as was read in Hosea 1, when adonay Yahweh gave directions for the soul of Hosea to lead the soul of a sinner in the Northern Kingdom to change his ways and serve Yahweh totally. Abram would lead his son likewise, as each soul must make the decision to marry Yahweh and submit fully to His Will.
When we then read in verse five that Yahweh “brought Abram outside,” this is not a physical experience, but another phase of the “vision” that spoke to Abram. The Hebrew construct “ha·ḥū·ṣāh” translates as “outside,” but this should be understood in spiritual terms, where the vision is of those who are external souls in flesh to Abram. While Yahweh and His Son (“adonay Yahweh”) were internal to the soul of Abram, every other soul in a body of flesh was “outside” of that sphere of divine possession.
When we then read of Yahweh’s word saying to Abram, “look toward heaven , and count the stars”, this is Yahweh telling the soul of Abram to look at the spirituality of the “vision” presented him by Yahweh. To then tell Abram to “count the stars,” this must be seen as Yahweh telling Abram to count how many points of light – each the light of truth from divine possession by Yahweh and His Son’s soul – so there was no counting of physical stars in the night sky. The exercise was for Abram to count how many others like him were in this “vision” shown to him by Yahweh.
When Yahweh then said there were way too many to count, adding this “vision” was how many “offspring” would become sons of Abram, this was not a prophecy that Abram would have countless children. Rather than “offspring” being read as direct descendants of Abram physical body, the “stars” represented souls that would be totally committed to Yahweh, in the same manner Abram was. This would be due to Abram having one son, who would be raised to be just as committed spiritually to Yahweh as was his father; and, every Saint to come into the world afterwards would owe that divine union experience to Abram having been the first (after the Great Flood).
In verse six, where we read, “and he believed in Yahweh , and he thought to him righteousness”, the NRSV has inserted as second “the Lord” as the one having made those heirs due Abram, because Abram was “righteous.” There is no wording that states “Yahweh” or “adonay” in this verse. It is the third-person masculine singular that has led the NRSV to make this translation. The NRSV footnotes this translation and says the truth of the Hebrew is “he.” While it is obvious that the soul of Abram was in prayer with Yahweh and Yahweh was surely the source of Abram’s “righteousness,” the “he” should be seen as the answer to Abram’s prayer being his realization that Yahweh’s rule over his soul in the flesh, through Yahweh’s Son, Abram’s adonay, was having an effect that Abram was blind to. Abram had no concept of “righteousness” as that would be self-awareness. Instead, the “vision” of spiritual points of the light of truth were revelations to Abram that he was such as light source, from which countless others would be spawned. It was then Abram’s soul that concluded (via “thought”) that Abram’s legacy would be that – “righteousness.”
It is important to see this Track 2 Old Testament reading in the light of the Track 1 selection from Isaiah. Isais was one of those “stars” that had descended from Abram, because Isaiah was likewise made “righteous.” The people of Judah, some of whom might have some ancestral lineage that connects their bloodline to Abraham (especially the rulers) is meaningless. The “vision” shown Abram (like the one shown Isaiah) has nothing to do with the physical and the material. In the same way, Noah had three sons, but only one would become a shining light of truth (righteousness). In the same way, Eli and Samuel were prophets, who had sons that were raised to be priests of the tabernacle. Only Samuel fell into the category of “righteousness,” with their physical heirs as wayward as most people are. Thus, the point of this reading is to see being a Jew or being a Christian is nothing, if one’s soul has not married Yahweh and become His Son resurrected in one’s flesh. Only with that divine adonay Yahweh leading one to a state of “righteousness” can one be a descendant of Abram, as promised by Yahweh.
and beholds all the people in the world sons of Adam.
14 From where he sits enthroned he turns his gaze *
on all who dwell on the earth.
15 He fashions all the hearts of them *
and understands all their works.
16 There is no king that can be saved by a mighty army; *
a strong man is not delivered by his great strength.
17 The horse is a vain hope for deliverance; *
for all its strength it cannot save.
18 Behold, the eye of Yahweh is upon those who fear him, *
on those who wait upon his love,
19 To pluck their lives from death, *
and to feed them in time of famine.
20 Our soul waits for Yahweh; *
he is our help and our shield.
21 Indeed, our heart rejoices in him, *
for in his holy Name we put our trust.
22 Let your loving-kindness, Yahweh, be upon us, *
as we have put our trust in you.
——————–
In verse twelve, twice Hebrew words are written that can either translates as “nation” or “people.” Since the word “nation” is synonymous with a territory, land, or region of the earth, that makes “nation” (void of its “people”) be a lifeless entity. A lifeless entity has no soul and is dead; thus, nations change names and affiliations when new “people” occupy that place. Yahweh, as a non-material entity – THE deity of all gods, souls, spirits and angels – will only be involved with “people,” who have souls. This means “elohaw” is a plural number statement of the “Yahweh elohim” that are those souls who have married Him, being Anointed in Baptism by His Spirit. Thus, the reality of translation, where above it says, “to be his own” (“lə·na·ḥă·lāh lōw”) actually translated to say “to be his possession.” That speaks of a divine “possession” (as His “property, inheritance” – “nachalah”), which means divine marriage of their souls to Him, as Husband and wife-souls. This is what makes “people blessed” or “happy.” They have been divinely “possessed” by Yahweh elohim.
In verse thirteen, it is easy to get lost in the anthropomorphism of David’s writing, so we think of Yahweh as some guy down the road, who has a physical body like ours and eyes that peek out the window to see what is going on over at our place. The spirituality of this verse says: “from souls looks Yahweh”, where Yahweh is the Creator of all souls; so, Yahweh is extended into the material universe in bodies that are His, sent as His eyes in physical form. It is through all humanity that Yahweh “sees.” This is in “all” souls; but those who know that Yahweh is watching through them (as David knew), they are the “sons of Adam.” This places a name on the “Yahweh elohim” that possesses a wife-soul, through whom Yahweh “sees” and reveals the truth to be shown in ministry.
In verse fourteen, David sings, ”from an established place of his dwelling,” where that must be seen as not all life with souls, but only those who have invited Yahweh into their hearts and souls, to live with them forevermore. Yahweh gives life into inanimate matter, which is an extension of Him wherever life on earth exists; but Yahweh “dwells in an established place” where He has married a soul as His wife. It is from within those Saints that Yahweh “looks” for seekers of truth, which should be “all” souls that are “inhabiting” matter of the ‘earth,” which becomes the flesh of a soul’s body. The lost souls should all be seeking to be possessed by Yahweh elohim, so those who have received His Son’s soul are “looking” for those wanting to be saved.
In verse fifteen, David sings, “he forms unitedly their hearts,” which is not only a statement of “formation” through divine union, but more directed to say all “hearts, minds, inner men [souls]” are “united” by being of one Mind. That oneness comes from all being “united” with the soul of Yahweh’s only Son – Adam-Jesus. When a soul marries Yahweh, that soul is where the soul of Adam-Jesus is resurrected; so, two souls are together in one body of flesh. This is the meaning of the name Ephraim, which means “Doubly Fruitful.” The soul of Adam-Jesus then becomes the Lord over the host soul and its flesh, leading it down a path of righteousness, as a minister for others to find. This is then the meaning of David singing, “he discerns” and then “unto all their works” and deeds.
Relative to these ministers of Yahweh, verse sixteen sings, “nothing the king delivered by the multitude of an army ; one strong , not is saved by great strength .” This says that eternal salvation of a soul can only come from the guidance of one possessed by Yahweh elohim. No souls can be “saved by a king’s army.” None can be “saved” by one man’s “strength,” such as David stood as one to face Goliath. It was not the boy David that possessed “might” physical ability, as that was Goliath. David stood as one soul possessed by Yahweh, thus not afraid of Philistine kings or their champion. No one’s soul can be “saved by great strength,” which means oneself has no power to defeat death and gain eternal salvation. Therefore, all have to submit to Yahweh and admit “I am nothing without You.”
In verse seventeen, David sings of the “disappointment horse for salvation ; and by abundance its strength , not will it deliver .” The element of a “horse,” where the root word means “swallow, swift,” has to be seen as a greater advantage for military exercises, such that the cavalry was a “swift” element of attack and chariots were the advanced military machinery in David’s time. Still, the strength shown by a beast of swiftness will not allow one to outrun or fight off death. Judgment will still be awaiting.
In verse eighteen, David wrote, “behold! eye Yahweh into those who fear him.” This does not sing about Yahweh keeping an eye on sinners, because sinner fear everything in the material world (including demon spirits), when they should only fear Yahweh. This means those who fear Yahweh will received the “eye of Yahweh,” in order to see the truth in the world. Thus, David sang to conclude this verse: “into those who wait in his goodness.” Those who “fear Yahweh” and “wait” on His needs will receive the “goodness” or “kindness” that is His Son’s soul resurrected in their souls.
This inner presence is then explained poetically in verse nineteen, where David wrote, “to snatch away their soul from death.” As a soul is an eternal spirit, impossible to die, the only “death” is that of the flesh; but it is the flesh that desires and lusts for the offerings of the material world, enslaving a soul to covet such things. When that flesh dies, if a soul has not received the Son of Yahweh (“Jesus” means “Yah Saves”), then the “death” of the body of flesh brings Judgment that cannot allow an eternal soul to remain in the spiritual realm of Yahweh. This means “death” is the repeated incarceration of a soul in a body of matter that was dead before receiving a soul and will return to “death” eventually. In the “snatching away” or “deliverance from death,” the presence of Yahweh’s Spirit and His Son’s soul “will keep souls alive from famine.” There, “alive” means to remain an eternal spirit that is free from the constraints of the flesh – assured eternal life. The “famine” is an external lack of spiritual food being offered by false priests and unholy rulers. That “famine” is avoided because spiritual nourishment is supplied within, in such abundance that the Saint is seen out into ministry to feed those souls suffering from “famine.”
In verse twenty, David then sings of the wonders of salvation, where “our soul awaits Yahweh”. This says one’s soul has been promised eternal life beyond the death of the flesh. The word “wait” can also be understood as a word of servitude, where the time from receiving the promise of salvation, one’s soul in its body of flesh will “wait” on the needs of Yahweh. Thus, David then sang, “our help and our shield he.” This is the protection of a Saint, where to “help” Yahweh, a soul must have His “help.” This comes as a “shield” against the influences of evil that are prevalent in the world of ministry. This says the guarantee of salvation means the inner soul of Yahweh’s Son will be with our souls, deflecting all evil attempts to steal a soul away from Yahweh.
In verse twenty-one David sang, “for in him will rejoice our heart,” where the Hebrew word translated as “heart” means also “inner man [soul], mind, and will.” In verse fifteen David used the same root in construct, saying “he fashions their hearts,” but now he is saying one’s soul has already been shaped into that of a Saint, so it is the union of a soul with Yahweh and His Son’s soul that makes that be “our heart.” That source of “rejoicing” comes from the soul of Adam-Jesus leading one’s praise of Yahweh. This then led David to sing, “when in name his sacredness we have trusted.” The element of “in name” means marriage to Yahweh, so a host soul in a body of flesh takes on the “name” of His Son, with “Jesus” meaning “Yah Saves.” When one is “in the name” of Yahweh, as His Son reborn, then one is married to Yahweh and His wife-soul. All wives take on the “name” of their husbands; and, the same “name” change occurs in a divinely spiritual manner. The element of “trust” says one’s soul has found true faith, which comes from the personal experience of the Son of God being one with their souls.
In the last verse, David sings, “let be your goodness Yahweh upon us ; your who we wait in you.” This says one has become a Saint, with the “goodness” of His Son’s soul “upon us.” The relative pronoun “your” says one has become the possession of Yahweh, as His dutiful servant. That leads one to “wait in you.” This says a host soul has taken the ‘backseat’ position, while Yahweh’s Son’s soul guides us into ministry, in his name. By being “in you,” David is stating the truth that the Trinity exists in each saved soul, where three have become one, all together “within” Yahweh’s love.
[1] Now faith is the assurance of things hoped for, the conviction of things not seen. [2] Indeed, by faith our ancestors received approval. [3] By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible.
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[8] By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going. [9] By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. [10] For he looked forward to the city that has foundations, whose architect and builder is God. [11] By faith he received power of procreation, even though he was too old– and Sarah herself was barren– because he considered him faithful who had promised. [12] Therefore from one person, and this one as good as dead, descendants were born, “as many as the stars of heaven and as the innumerable grains of sand by the seashore.”
[13] All of these died in faith without having received the promises, but from a distance they saw and greeted them. They confessed that they were strangers and foreigners on the earth, [14] for people who speak in this way make it clear that they are seeking a homeland. [15] If they had been thinking of the land that they had left behind, they would have had opportunity to return. [16] But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; indeed, he has prepared a city for them.
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Verse 1: “it Being now faith of expectations support , of deeds proof not of them seeing .”
There is no statement about “things hoped for,” as “things” is a desire (from hope) for material possessions or aids. The capitalized “Being” (“Estin,” in the third-person) is a state of existence with Yahweh, as this is a word that must be seen as divinely elevated in meaning, to a level of Yahweh. Thus, “it Being” in one’s soul-body is “now” a state of true “faith” (beyond “belief”). This “faith” comes with one possessing (Genitive case “of”) “expectations,” rather than hopes. Hopes are based on having seen something before, but not often or routine. When the spirituality of “if Being” is a “faith” for spiritual matters, those come from an internal “support” or “assurances,” which never existed before (lower-case estin). Thus true “faith” comes with knowledge of “assurances” that promise “deeds” to come as “proof,” without having ever “seen” such “deeds” done before. Such “deeds” are miracles and prophesying the truth for others to hear, which does not come from a host soul in a body of flesh, but from “it Being now” within their soul-flesh, bringing one true “faith of expectations,” with the soul-body in full “support” of that inner presence, possessing the soul-body as its new Lord.
Verse 2: “within to this indeed they witnessed these elders .”
In divine Scripture, which is everything gathered together in the “Holy Bible” (and more), the Greek preposition “en” is read in the same way as the English word “in.” It is a directional preposition that is read so generically that it gets no deeper attention as to what else it could intent to state. Strong’s defines it as “in, on, at, by, with,” implying “among.” The English word is an equivalent in meaning; but HELPS Word studies explains this: “properly, in (inside, within); (figuratively) “in the realm (sphere) of,” as in the condition (state) in which something operates from the inside (within).” When one is reading divine Scripture and realizes everything must be leaned towards a spiritual meaning, the word “en” has to be read as meaning “within” or “inside” one’s flesh, where one’s soul resides.
When this verse is shown to begin in this manner, “within” is a statement about this “Being” that brings “faith” over belief and sets “expectations of deeds,” based on an unsee [spiritual] presence. This is now said to be “within” Paul and the true Christians to whom his epistles were written. Paul is then saying that this same inner presence has always been available to souls that marry Yahweh, who then provide a physical ‘womb’ in which His Son’s soul can be resurrected, as this is the same divine union “witnessed” by the “elders” of Israel. They knew this “Being” that brought “faith” by having all lived up to the lineage of Abram, as the “stars” that shone the light of truth, as Saints truly in the name “Israel” – “Who Retains Yahweh’s elohim.”
Verse 3: “to Faith we realize we are completed these ages to words of God , into this not from out of of causing to appear , this being discerned being born .”
This verse begins with the capitalized Greek word “Pistei,” which is the Dative feminine singular form of “pistis,” which was used in verse one, meaning “faith, faithfulness.” Here, the word is written in a divinely elevated state that says “Faith” is not possible in the physical realm, unless one’s soul has been taken “to Faith” by Yahweh. A soul in its flesh can be taught things to believe by teachers and masters, but without personal experience (from which ownership transfers mechanical beliefs into true faith) faith is impossible. When Paul wrote of “these ages to words of God,” the “words of God” are spiritual and impossible to be seen. The laws of the universe are possible to have faith in, simply because a soul in the flesh can be told to believe and then experience such things as gravity, light, and the microcosm-macrocosm comparisons, none of which is visible, but they are proved. They are “of God” (the Genitive case stating the possessive) and no human being can “cause to appear” these laws of the universe. They simply exist. The Greek verb “gegonenai” would typically be translated as “having come into being” or “having happened,” but the spiritual translation of “being born” states that faith does not simply “happen” or “come into being,” it is “born” when a soul married Yahweh and gives rebirth to His Son’s soul, who brings with him the All-knowing Christ Mind.
Now, these first three verses having nothing to do with directly naming Abram or Abraham. This means these three verses are more related to the Track 1 Old Testament reading selection from Isaiah, where Yahweh gave Isaiah a vision that spoke of what Yahweh did not find pleasing from those people calling themselves His priests. The sacrificing of animals and burning their flesh on an altar fire was based on the beliefs of practice, derived from written words misunderstood. Because the souls of those priests were not married to Yahweh, they could not discern the truth and have a personal experience that led them to the true faith of an Israelite. True faith would have led them to know that Yahweh was only pleased with the sacrifice of the souls of those priests to Him, so they would become His wife-souls and the mothers of His Son’s soul reborn. Instead, they practiced self-worth and self-preservation in the flesh, sacrificing beast in their place. That Old Testament story states the difference between beliefs in the name of God and true faith in the name of Yahweh and Adam-Jesus.
Verse 8: “to Faith calling , Abram he listened to have gone out into a place that he will be about to receive into an inheritance , kai he went out , not knowing where he goes .”
In this, the capitalized word “Pistei” is repeated, thereby having the same divinely elevated meaning that says Abram experienced Yahweh and knew faith, beyond beliefs. This led to a “calling,” where this word is known to be an unseen, unheard “call” to follow a spiritual lead. This becomes comparative to Paul writing in verse one, as a “test” or “proof” of that unseen. When one has personal experience of Yahweh, one spiritually hears His voice and sees his images of words in visions. It is these powerful words that call to a prophet and have him or her go as Yahweh commands.
In the second segment of words in this verse, the key term to grasp is “inheritance.” When one has come to the realization that divine Scripture is not about the material or physical, but instead about the spiritual, an “inheritance” can only be the promise of eternal life. Because Abram was a soul in the flesh married to Yahweh and His Spirit, he heard the word of Yahweh in his soul, so that “calling” found Abram “listening” and “obeying” (from total submission to Yahweh’s Will); so, Abram “went out into a place,” not because he was promised to possess this physical “place,” but Abram “went out” because he had already been promised “the place” of eternal life. With that promise already assured his soul, Abram’s “inheritance” meant nothing as some stretch of land on earth that he could pitch a tent and raise his livestock.
The comma mark leading to the word “kai” means great importance should be found in the fact stated, that Abram “went out.” This says his soul immediately did as Yahweh instructed; so, the prophecy of Abraham arguing with Yahweh about the destruction of Sodom and Gomorrah was not what such a devoted and committed wife-soul does. Abram did as he was told by Yahweh. Thus, the last segment says Abram went “not knowing where he goes,” which is a statement of true faith. Abram had no reason to question anything told to him by Yahweh. His faith had him pack up and leave.
Verse 9: “to Faith he dwelt as a stranger into land of this of promise , even as belonging to another , within to tabernacles having inhabited with Isaac [name meaning Laughter, He Will Laugh] kai Jacob [name meaning Supplanter] , of them joint participants of the promise of this of it the soul .”
Once again, Paul began a verse with the capitalized word “Pistei,” which is the same as that beginning verse eight and verse three, as well as a variation of the word “pistis” written in verse one. Here it is most vital to see the spirituality of this being stated by Paul, as he understood that Abram stood “as a stranger” (the translation of “parōkēsen” and the essential meaning of “sojourner”) in a place on the ”earth” that was filled with people whose souls were not married to Yahweh [the high priest of Salem, Melchizedek being an exception]. This means the “promise” is eternal salvation, not some plot of land. In the second segment, which states, “even as belonging to another,” this must also be read spiritually, where “belonging to another” is relative to an elohim, which is a spiritually possessing soul-spirit-demon-god-angel, which are imprisoned in the earthly realm as powers that are immaterial. This says every soul on earth is possessed either by Yahweh, other spirits, or to one’s own soul, which pretends to be a god over its own flesh.
In the third segment, that tiny word “en” appears again, with it translating into English as “within,” showing an internal soul presence. Rather than read “skēnais” as “to tents,” making it sound more physical in a wilderness environment, “to tabernacle” makes this be read as the body of flesh, which serves as the holy place surrounding a soul that has married Yahweh, who sits upon one’s soul, like the cherubim atop the Ark of the Covenant. This use makes this most holy union be only to souls that are like Abram (the promise made with Yahweh and Abram about the stars so numerous), which are then named as the direct descendants of Abram: Isaac and Jacob. In that, it must be noted that Esau was a favored son of Isaac, whose birthright was stolen by Jacob, causing Isaac to curse Esau while on his death bed. This history says only those souls that became like Abram – married to Yahweh spiritually – were those named as “co-inheritors” of eternal life. When “autēs” is not translated as “same,” but as “oneself” or “same self,” where a “self” is understood to be a “soul,” then the “promise” is not land to be passed on to favored elder male children (physical attributes), but the “promise” assured Abram, which was eternal life for his soul, after subjection to serve Yahweh absolutely.
Verse 10: “he will be expecting indeed this these foundation stones possessing inhabitants of a city , of whom builder kai creator this God .”
Here, verse on began by Paul speaking “of expectations support” or “of hopes assurance,” so now he is adding to that theme by saying Abram (and all souls who will be his descendants by their souls marrying Yahweh) will be “he expecting,” based on “to Being now faith.” When we read of “foundations” and a “city,” this becomes confusing because it forces a brain to focus on the material world, not the spiritual. Jesus is the “cornerstone,” which is how one should see a soul marrying Yahweh will then be set with the “foundation stone” that will allow one to be “called” by Yahweh to enter the ‘lion’s den,’ where a “city” is a place where those not married to Yahweh spread their influences that demand Jesus be one’s inner Lord. It is then this soul of Yahweh’s Son within one’s soul-flesh that is he “who” is the “builder” that cannot be swayed by the influences of evil. Importantly (from “kai”), Jesus [a name that means “Yah Saves”] is the Yahweh elohim made by the hand of Yahweh in Eden, as the “creator” of “this” Son “foundation stone” is “God.”
Verse 11: “to Faith kai , to her soul Sarah [a name meaning Princess] [ barren ], power into the laying down of that sown received , kai by the side of opportunity maturity , because faithful she was led this having promised .”
Once more Paul begins a verse with “Pistei,” showing a most divine elevation towards this focus of “Faith,” which can only come from Yahweh. This is followed immediately by the marker word for importance, which says “to Faith” is important if a soul is seeking eternal salvation. This use of “kai” then leading to a comma mark of separation and pause, then had Paul bring up focus on “Sarah,” whose name means “Princess.” Her name then implies the femininity of all souls, whether in male bodies of flesh or female, as feminine souls when divine union to Yahweh is concerned. All souls in the flesh are to be wives spiritually to Yahweh. When the “cornerstone foundation” has been laid in one’s soul, then all will become a “Princess” to the Prince of Peace. Where the NRSV took it upon themselves to translate the word Paul placed within brackets (“steira”), which is something often seen as optional text by translation services [see Luke’s version of the ’Lord’s Prayer’ for examples of such omissions], the use of brackets says “Sarah” was “barren,” in the sense that she could not conceive the Spirit of Yahweh on her own, or by any physical means involving Abram. Thus, her “Faith” came to “her soul” when she was “barren” of that spiritual presence.
When Paul wrote of “power into the laying down of that sown received,” this is Yahweh who made “Sarah” become as fruitful as Abram. The same words that can translate as “conception of seed” becomes too focused on the physical act of sex and pregnancy. This says that Yahweh had already entered Sarah, most likely not long after Abram took her as his wife, so the couple were both souls married to Yahweh, in support of one another as physical man and wife. There was no need for Sarah to become physically pregnant during those early days of their physical marriage (Abram left Haran at the age of seventy and was ninety-nine; so, they had been married at least thirty years). This means Yahweh kept Sarah from conceiving a child, because she was in need of “seasoned maturity” or the “opportunity” to “mature in Christ,” before becoming a physical mother. Her soul had proved its value to Yahweh and was promised eternal life, long before she became physically pregnant with Isaac.
Verse 12: “on which account kai away from of one it was born , kai this of having been made impotent , just as these stars of this of heaven to this to a great number , kai even as this sand this by the side of this edge of this of sea this innumerable .”
In this verse, it is important to see how the Greek word “dio” begins it and then immediately leads to a “kai,” marking importance to follow. Because the word “dio” means “wherefore, on which account, therefore,” as a statement word connecting that just said about “faith having been promised,” this verse is explaining the “promise” of eternal life. This importantly is then said to be “away from,” which says Sarah (nor Abram) had any negotiating powers to bring about any “promise” from Yahweh. The Genitive case “henos” says Sarah was possessed “of one,” where that “one” is Yahweh, through divine marriage with her soul. With that divine union based on Yahweh’s acceptance of Sarah as having proved (her “promise” to Yahweh) her complete submission to Him, she “was born” anew of Yahweh’s Spirit. Sarah’s only role was to do as Yahweh led her, which was to follow Abram as his wife. Nothing was bargained, relative to children; and, the only “promises” were complete servitude in exchange for a soul’s eternal life beyond death of the flesh.
With that important statement made, Paul then wrote a comma mark of separation, followed by another use of the word “kai,” showing another important statement to follow. The Greek word “nenekrōmenou” is written in the Genitive masculine singular, as a Perfect Participle, such that the masculine singular speaks of Sarah’s soul, as all of the spiritual world is masculine, when not trapped within a body of matter (the feminine essence). The root verb then says “this to put to death,” implying in usage “make as dead; render weak, impotent.” This word importantly speaks of a soul that has not married Yahweh and become saved. Upon the death of the flesh, those souls will be Judged as unworthy of the spiritual realm; and, they will be sent back into new flesh, having to start the process of pretend life all over again. It is that failure to see the need to marry Yahweh that becomes a state of “impotence, such that the new birth offered by Yahweh is far greater than giving birth to human children. As such, Sarah’s “impotence” became a statement by Yahweh, in one of His wife-souls, that says children are not the measure of a Saint’s success in the flesh. That ability to reproduce is seen in a soul touching another soul and leading another soul to marry Yahweh. Those are the true “children of Yahweh,” which are born of His servants.
After Paul made that statement, he then recalled the “stars” of the universe shown to Abram in a vision. When Paul wrote those “stars of this of heaven,” the use of “heaven” must be read metaphorically as the souls-spirits-angels-saints that are divine lights of truth, as Yahweh’s wife-souls. The true descendants of Abram and Sarah could not possibly touch so many souls physically; but the story of Abram and Sarah would live on forever and become the seed of thought that would become so many future Saints that would be “to this to a great number.”
With that story made from Genesis 15, Paul then wrote a comma mark of separation, followed by another use of “kai,” denoting another important statement that explains the “stars of heaven” statement. Here, Paul wrote it is important to see the “stars” in the night sky as limited in how many can be seen, due to the weather. In case some would say (scientists and astronomers) they have calculated how many stars exist, the comparison should be made to “grains of sand on the shore by the sea.” The sand extends beyond the water line, where an innumerable number of grains of sand also exist, out of sight from physical eyes. The point of this analogy is the descendants of Abram and Sarah were pairs of Saints, each of whose souls had married Yahweh, becoming His Son reborn (pairs of spiritual brothers, as Jesus resurrected), sent out into ministry as points of light for truth in the darkness and the foundation upon which many shall walk into the waters and know Yahweh. All of this says the “promise” is “born” of Yahweh, to prove one’s ability to reproduce Saints, where all are the same Son of Yahweh, spiritually possessing souls, not new flesh born with a failed soul.
Verse 13: “According to faith they died these all , not having received these promises , on the other hand from afar them having seen , kai having welcomed , kai having agreed because foreigners kai residing in a foreign place they exist upon this earth .”
Paul began this verse with a capitalized “Kata,” which in the lower-case simply means “down, against, according to,” implying (among other things) “throughout, day-by-day, and by way of.” HELPS Word-studies says this word means “properly, “down from, i.e. from a higher to a lower plane, with special reference to the terminus (end-point).” When this is seen as divinely elevated to a state equal to Yahweh, the aspect of the innumerable number of Saints modeled from Abram and Sarah, each a soul married to Yahweh, that divine union means has brought them each “faith,” from His spiritual realm; and, to receive that “faith” of ‘heaven,’ “all” had to “die” of self-ego and self-will, as a sacrifice placed upon a most divine altar.
When the second segment then says, “not having received these promises,” this means self-sacrifice must be a willing surrender of self to Yahweh, “not” because of a bargained “promise,” but because one knows the sins one has committed. Knowing one’s sins demand justice, those souls surrender to Yahweh for Judgment, well before their natural bodies of flesh die. They do this because of love of Yahweh, “not” because a Big Brain thinks this will come with the “promise” of eternal life. Still, the third segment says these souls sacrificing to Yahweh have read Scripture and from that they have glimpsed “from afar” this promise; although, “not” as a barrenness being removed, so one can have physical children. The “distance” of the perception coming from Scripture (due to poor paraphrases and a lack of understanding how to read divine texts) says true repentance is the primary reason souls submit fully to Yahweh and welcome His punishment, prior to physical death. That was written by Paul, preceded by the marker word of importance to realize – “kai.”
The last two segments also begin with the word “kai,” first showing the importance in realizing those souls “have agreed upon” the terms of surrender, which is always a willing compliance to the Law – the Covenant of divine marriage. To say they are “strangers” or “foreigners” says all souls have been sinners prior. To enter into a state of sainthood, where righteousness is the only way to live in the flesh, means a soul alone in its flesh can never make this lifestyle be realized. Only after divine union with the Spirit of Yahweh, having been made pure, as a virgin womb in which the soul of Yahweh’s Son can be conceived and born anew. When the last segment importantly says, “residing in a foreign place they exist upon this earth,” the plural number is less about the innumerable Saints descended from Abram and Sarah and more about the duality of the soul of Jesus having merged with the soul of a sacrificed human, so the tabernacle of the flesh has become a “foreign place” in a world of sin, where that “existence upon this earth” leads Saints into ministry, as Jesus “upon this flesh” once again.
Verse 14: “those indeed such as this are saying it to appear because one’s native place they are seeking after .”
Here, again, the plural number relates back to the joint Spirit of Yahweh and the soul of His Son with a soul committing totally to serve His, in exchange for all past sins being forgiven. It is “those” saved souls who “indeed” are “those saying it to appear,” in person. This is “because” it is the lost souls who repent their sins that Yahweh and His Son “are seeking after” to save them. The only way those souls can be saved is by the presence of the Spirit and the Son of Yahweh being within, so the soul in its flesh knows personally of that presence. For this Trinity to be established forever, a commitment of divine union must be made. That commitment comes with the promise of eternal life.
Verse 15: “kai if truly of that one they will be calling to mind away from of who they escaped , they will possess an opportunity to return .”
In this verse Paul led with the word “kai,” meaning this verse is important to grasp. It then follows to state the conditional, where “if” is a statement of choice. Yahweh does not refuse to accept a soul as His wife, as He invites all souls to make that choice. Making that choice then puts the ball in the court of the soul, who must realize their sins and “truly” repent. True repentance is not just lip-service, but honest and sincere efforts to show Yahweh how serious one’s soul is to committing to Him forever. This then leads to the Genitive case that states possession “of that one,” who is Yahweh, where the soul becomes His possession as a wife-soul. Those souls will then importantly be found “calling to mind” the soul of Jesus, turning “away from” their own soul’s rule over their body of flesh. In many cases, the “hold” of sin has made those souls become the possessions of Satan or a lesser demon spirit. By marrying Yahweh, those souls will have “escaped” that unwanted control.
In the last segment of words in this verse, Paul pointed out the double-edge sword that becomes relative to the conditional “if.” Should a soul choose not to commit to Yahweh, “they will possess an opportunity to return” to the state of sin they had attempted to “escape.” However, “if” a soul does “indeed” or “truly” choose to totally submit to Yahweh and His Will, then “they will possess an opportunity to return” to be one with Yahweh in the eternal realm, after the death of their physical bodies. The Greek word “eichon” (rooted in “echó”) means “to have, hold,” implying in usage “to possess.” This is then a statement of divine possession by Yahweh – holy matrimony – where His possession of their souls gives them the ability “to possess an opportunity to return” to Him.
Verse 16: “the present now of stronger they yearn for , this it exists , of heaven . on which account not it ashamed their souls this God , God to call upon of their souls ; he has prepared indeed to their souls a city .”
In this final verse of this reading selection, Paul’s use of “kreittonos” (rooted in “kreittón”) says the “now” is always relative to a weakness that leads a lost soul to seek Yahweh. The word means “better,” but implies in usage “stronger or more excellent.” HELPS Word-studies says its proper usage means “what is better because more fully developed, i.e. in reaching the needed dominion (mastery, dominance).” This is then one seeking the “strength” of Yahweh and His Son’s soul as Lord, because one “years for” the removal of guilt from sins that one cannot cease alone. The second segment is then Paul saying this “yearning” leads to the proof of commitment; and, that leads to a soul realizing “this (Spirit of Yahweh) it exists” within my soul. The “soul” is then clarified by Paul writing “of heaven,” where the Genitive case states the possession of divine marriage, which can only be spiritual (thus “of heaven”).
Following a period mark, a new statement explains why one is led to this new state of being. It is the “shame” of sins and knowing a soul will be condemned in Judgment for a failure to cease evil ways. They all know this “shame” inwardly, because all souls come from “this God,” and regardless of how hard their fleshy brains try to convince them to ignore their guilt, the “soul” knows it is responsible for ‘cleaning up its acts.’ This is how “God calls upon the souls” of all, with the ones saved heeding that call. Finally, when Paul wrote that Yahweh “has prepared indeed to their souls a city,” this cannot be read in terms of a mythical city in heaven of stones and streets of gold. The “city” prepared is that where the soul of Jesus will lead one, in order to save lost souls. A “city” is a place where iniquity thrives and many sinners dwell. A saved soul does not get the pleasure of resting on his or her laurels and do nothing but wait for death to free their souls to some mythical place in outer space. The “city prepared” is where the road of ministry leads a Saint.
It must be noted that this chapter of Paul’s letter written in Hebrew includes verses that tell of Noah, before these verses above tell about Abram and Sarah. It is good to know that Noah was a direct descendant of Adam, living 950 years, 600 before the flood and 350 afterwards. Noah was alive for the first 58 years of Abram’s life. Abram was a descendant of Shem and Jesus was a descendant of Abraham (according to Matthew’s genealogy). Both were descended from Adam. The point of the Genesis 15 reading is only souls married to Yahweh are those “stars” and “grains of sand” that count. All souls that do not marry Yahweh and become where the soul of Adam-Jesus resurrects will be the darkness between the points of light at night and the separateness that makes one grain of sand stand out from the others. It is vital to then read Paul’s reading not as a confirmation that Genesis 15 is true and Yahweh promised Abram countless descendant. It is important to realize one has to become one of those descendants; and, this cannot be a material goal.
Jesus said to his disciples, [32] “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. [33] Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. [34] For where your treasure is, there your heart will be also.
[35] “Be dressed for action and have your lamps lit; [36] be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. [37] Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. [38] If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.
[39] “But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. [40] You also must be ready, for the Son of Man is coming at an unexpected hour.”
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In verse thirty-two, Luke begins by writing a capitalized “Mē,” which is a divinely elevated statement of “Not.” When this negative word is read on a Yahweh level of meaning, the word “Not” is a double-edged statement, relative to that stated next, which is “you fear.” These two words are separated from the rest of the verse, by Luke’s use of a comma mark; so, the “Not” is relative to that stated before, which is relative to the disciples “seeking the kingdom of him” – God. Thus, “Not” says if one has “Not” become a soul married to Yahweh, then “you fear.” Conversely, if one’s soul has become married to Yahweh, then “you fear Not,” because Yahweh protects your soul. This becomes a profound statement and not some suggestion that the disciples stop worrying about what will happen to their souls after death.
Missing in the translation, relative to the second segment of words, is the article “to,” which identifies “this little flock,” as opposed to any other “small” gathering of lost sheep. Following Jesus stating the lack of “fear” that will prevail in saved souls, “this small flock” of disciples is now being pointed out. Then Jesus said, “because he is well pleased this Father of your souls to place to your souls this kingdom.” There, the capitalized “Father” is a statement of relationship, which says not only have the souls of the disciples married Yahweh (engaged to be), they have been given Jesus as their brother soul, so all can identify Yahweh as “Father.” Those “Not” of His other “small flocks” cannot make such an identification. In the uses of “hymōn” and “hymin,” these pronouns that translate as “you” or yourselves” (in the plural) has to be seen as reference to “souls,” as a “self” is a “soul.” Yahweh, as the supreme deity of all is spiritual, not physical; so, he has no children in the flesh to call Him “Father.” The relationship is a soul to Yahweh’s Spirit.
In verse thirty-three, Luke began with the capitalized Greek word “Pōlēsate,” which is the second-person plural Aorist Imperative that has been translated by the NRSV as “Sell.” As a divinely elevated word that has to be read on the level of Yahweh’s spirituality, the true translation of this word must be read as “you Exchange,” because the lower-case definition of the infinitive root “póleó” is “to exchange or barter, to sell.” This one word is then Yahweh speaking through the Son, saying “all of you Exchange these possessions of your souls,” where this states the ownership of the body of flesh by its host soul has been “Exchanged” through divine marriage with Yahweh, so Yahweh is now the one in “possession” of “your souls.”
When that is understood, Luke then wrote the word “kai,” which is a marker word that denotes importance to follow. After having “Exchanged one’s soul for a divine possessor,” it is then important to “give” or “set in place” “charity,” in return for one’s soul having been “pitied” and shown “mercy.” This states an “Exchange” for past sins, leading one to “give charitably” as Yahweh deems necessary.
Following a semi-colon mark, which begins a new statement relative to this spiritual “Exchange,” Luke then wrote of Jesus saying to “make to your souls purses not growing old”. This has absolutely nothing to do with sewing together pieces of leather, to create a bag in which gold and silver coins can be held. It says Yahweh will “make to your souls,” as part of this divine “Exchange,” “purses,” where spiritual value will be held safely within one’s soul-body. One becomes a “purse” of truth, which does “not” ever become “old” news. The truth is always fresh and never worthless. The truth does not grow or decrease in value, based on a commodities market. The truth is always valuable and what lost souls are always seeking to find. This is then explained by Luke in the next segment, which says, “a storehouse of precious (truths) unfailing within to these to souls”.
Jesus was then recorded to add, about these valuable held within those souls that have “Exchanged” their own souls for the soul of Jesus to lead them with the light of truth, “where thief not does he come near.” This says a truth exposed cannot be stolen by a “thief,” as a truth coming out of the mouth of a liar and cheat will sound good at first, but upon questioning the “thief” will be incapable of following a truth with more truth. The “thieves” are then those false leaders that twisted the words of Scripture to suit their personal needs for profits, at the expense of the lost sheep (“small flocks”). Thus, a “thief” is compared to a “moth,” which is an insect that feeds off physical fabrics. The physical fabric of Yahweh is Scripture; so, the false shepherds are like those who feed off dead matter, not the living truth. They cannot “destroy” living souls that have been “Exchanged” with Yahweh, so the truth will have set them free from destruction by those who would steal from them.
In verse thirty-four, Jesus addressed “where indeed it exists this treasure (or storehouse for precious truths) of your souls”. This says the Spirit of Yahweh “exists” in possession “of your souls,” so this divine presence is “this treasure” held within the “purse” of oneself. This “treasure” is not only the truth of Scripture, it is the promise of eternal life beyond the death of the flesh. Thus, the “where” is “there,” where this presence “exists of your souls.” Jesus then identified “there” as importantly (use of “kai”) this heart of your souls will exist.” The Greek word “kardia” says “heart,” but also implies “mind, character, inner self, will, intention, center.” Therefore, “there” is a joint soul within one’s soul; so, the “treasure” is the soul of Jesus resurrected within one’s soul.
Luke then capitalized the first word of verse thirty-five, writing “Estōsan,” the third-person plural Active Imperative form of “eimi,” meaning “they Exist.” This is a divinely elevated word that makes a statement about those souls who have married Yahweh and now “Exist” as an extension of “I Am” – YHWH. Luke then followed that with the Genitive case (the possessive “of”) “hymōn,” which is a statement that says “they Exist of your souls,” making the divine elevation be of the spiritual, not the physical or material. This “Existence” then possesses those souls. Luke then added Jesus saying, “the loins girding,” where “loins” must be read as metaphor for the urges of the flesh, many of which are pleasure seeking and sexual immoralities. This presence that “Exists of your souls” is then “girding” or controlling one’s influences of the flesh.
Following a comma mark of separation, Luke wrote the word “kai,” denoting an emphasis of importance next placed that says, “these lamps burning”. Here, the “girding of the loins” takes away the underlying drive to satisfy the urges and desires of the flesh, importantly transforming those bodies of flesh into “lamps burning.” As a “lamp,” one must understand that the purpose of a “lamp” is to shine light into the darkness, so the light of truth will be shone brightly. When “these lamps” are understood to be those held by the bridesmaids of Yahweh, the word stating “burning” must be read as a “consumption by fire,” where the metaphor is a transformation form the yearnings of the flesh to a “burning” desire to please Yahweh and shine His light of truth. This “burning” is then the motivation for ministry in the name of His Son, Jesus.
Following a semi-colon mark at the end of verse thirty-five, Luke began verse thirty-six with the word “kai,” indicating it is important to see this separate but relative view that states one word: “your souls” (from “hymeis”). This says the inner “burning” to be “lamp” of Yahweh AND the urges of the flesh that must be controlled are all relative to the host soul. Without divine marriage to Yahweh, no soul is capable of maintaining a “burning” desire to sacrifice self and totally serve Yahweh.
This important aspect of “your souls” is then compared to a servant and his or her master. This simile is then stated as: “to men to expectations this master of their souls , when he shall unloose from out of of those of weddings , in order that having come kai of having gained admittance , at once they should have opened to his soul .” Here, the translation of “anthrōpois” should be read as “mankind” or “humanity,” so this includes all genders of man. All “humanity” needs to be seen as a bridesmaid, which is the femininity of a soul trapped in human flesh. As such, the ”expectations” for “this” marriage of souls to Yahweh is the surrender of their self-ego and self-will, willingly and lovingly seeking Yahweh to become the “master,” as their soul’s Husband. This is the “unloosing” of one’s self-will “from out of” control over one’s flesh. The element of “weddings” is the wife surrenders her family name, taking on the name of her husband. The same “expectations” are present in a divine union of soul and Spirit. This must be the case, “in order that” – the divine presence that is “burning” within – comes.
At that point, Luke inserted the word “kai,” showing the importance of that “having come” means the possession of one’s soul by Yahweh. The door being knocked on will have the door opened, but if one has not put on the clothes of “wedding,” as a sign of one’s sacrifice of self-ego, one will not be allowed entrance. Thus, “of having gained admittance” says a soul has prepared accordingly to become the bride of Yahweh and is allowed to receive Yahweh’s Spirit within one’s soul. When Luke then had Jesus say, “immediately they should have opened to his soul,” which is the resurrection of the Son of Yahweh’s soul (Adam-Jesus) within the soul of a wife to Yahweh. The “at once” says there is no time wasted celebrating the divine marriage, such that a “wedding” night would be when a husband would plant his seed, waiting to see if that seed took hold. The resurrection of Jesus comes “immediately” after the “wedding” vows – the Covenant – have been written on the walls of a soul.
In verse thirty-seven, Luke had Jesus saying, “those blessed these servants the ones there , who having come , this master he will find waking . truly I speak to your souls because he will gird kai he will lay down their souls , kai having passed by , he will serve their souls .” The word translating as “blessed” can also mean “to be envied” and “happy.” It should not be read as if “blessed” is some state of favor that makes a soul in the flesh better than any other human being on earth. It is a statement of personal value felt, which does not project outward upon anyone else. A “blessed” soul does not greet a lost soul by saying, “Hello. I am blessed by God.” This is because “those blessed” are the “servants” or “slaves” to Yahweh, going out to others as their “slaves,” attempting to lead them to salvation.
To further explain this “blessed” state of being, Jesus then said it is only because of Yahweh’s Spirit and the soul of His Son “having come.” The “happiness” is from becoming a willing servant to Yahweh and a personal Lord within. The Lord within (Jesus) will become the “master” of the “slave,” who will find a state of “awakening,” versus a state of sleep. An “awake” state means rising to the light of truth and being vigilant at all times.
Following a period mark, Jesus then began a new statement that spoke the truth, saying, “I speak to your souls because he will gird”. This refers to Yahweh “girding the loins” of physical desire to sin. Once that external influence is removed, then Jesus’ soul can “speak” the truth to “your souls.” With desires “girded,” it is important to realize that one’s soul has been “laid down” or “reclined,” which is the opposite of “awakening.” To “lay down souls,” a soul has to submit fully to Yahweh and do His bidding, as a wife submits to her Husband. This is the meaning of “dying” of self, which has to be the first step towards eternal salvation.
Following a comma mark of separation and Luke writing the word “kai,” we find Jesus saying “parelthōn,” which is a form of the verb meaning “to pass by,” implying in usage “to render void, become vain, neglect, and disregard.” Here, again, Jesus is clarifying the “souls to be laid down” by saying this is akin to the Passover, where the blood of the lamb (the soul of Jesus upon one’s doorframe – a host soul and its body) will spare a soul, which has “become vain” to attempt to regain self-control. Once Yahweh has seen this self-sacrifice and a soul becoming His servant, following the guidance of His Son’s soul, then Yahweh will become the servant “of their souls.”
In verse thirty-eight, Luke began with the word “kai,” denoting importance must be found in this verse. That importance is found in Jesus saying, “within to this to second”. This must be equated to the meaning of the name Ephraim, which means “Doubly Fruitful.” The term “second” has been assumed by the NRSV translators to mean the “second time” of night, which is midnight. This has nothing to do with a translation that sees the Greek word “en” and meaning “within,” where the proper intent of this word states “the condition (state) in which something operates from the inside (within).” (HELPS Word-studies) The meaning “within” is then reference to the soul, so “to this” is moved from one soul ruling a body of flesh “to a second,” which is the soul of Jesus resurrected. This is important to grasp.
Following this statement about “a second,” Luke wrote the contracted word “kan,” which combines the word “kai” with the word “ean,” stating “and if.” When the presence of “kai” is seen as a marker of importance, then this becomes an important state of the conditional, where Jesus said, “if within to this to third to guard he should come”. When the Greek word for “guard” (“phylakē”) is read as “watch,” one can mistake the need for a “watch” to be to “guard” the sleeping citizens of a city or walled town. When “third” is realized to be the Trinity stated ordinally, “the third” is the Spirit” of Yahweh, with Jesus and a host soul being the other two spirits combined as one. This is conditional, as not all souls are so divinely possessed by Yahweh’s Spirit and the soul of His Son, where “he comes” to protect one’s soul.
Luke then added another “kai” which adds importance to “him coming,” with Jesus saying, “he finds”. This becomes importance relative to a seeker soul, which submits fully to Yahweh, continuously contacting Him in prayer. A seeker soul knows his or her own guilt and the necessity to seriously petition Yahweh for help. When one sends out these signals, Yahweh will “find them,” as He will be keeping “watch” over all souls. Yahweh will hear those prayers, know the commitment offered and “find” those in need of help to rescue.
Jesus then ended this verse by saying, “blessed are these!” Here, again, is the word “makarioi,” meaning “blessed, happy, to be envied.” It was last written to begin verse thirty-seven; and, it does not mean a saved soul is special. It is expected that a soul seek Yahweh and return to His fold. In return, Yahweh seeks those lost souls that call out to him, as lost sheep would to their shepherd. Thus, it is the personal “happiness” that defines this state that is “blessed.” It means a lost soul has indeed been found.
In verse thirty-nine, Luke began with a capitalized “Touto,” which is a divinely elevated “This.” As such, Jesus was referring to that previously stated about being “blessed,” because Yahweh has married one’s soul and the soul of His Son has been resurrected within one’s soul. Jesus then added to “This,” “now you souls know”, which is a statement that one has gone beyond belief and thinking what is necessary for a soul’s salvation, to a state of clear “knowing” from faith.
Jesus then added after Luke placed a comma mark of separation, “because if he had perceived this master of a house to what hour this thief he is to come , ( he had been vigilant ) not it , (kai) he had allowed having broken through this dwelling of his soul .” You will note how two words are placed within parentheses, which means those words are spiritually read, as silent indications of intent. This states the conditional of “if,” where the opposite condition would be the ”guard” and “watch” of the Trinity – a “second” and a “third” along with the soul in its flesh. To use the excuse that one can ‘play with fire’ and not commit to marriage to Yahweh and being led away from sin to a life of righteous ministry, is to meet the condition of thinking one can predict the future, knowing when death will come and a soul will be judged by Yahweh. The scenario asks, “If you know when a thief will come to steal your soul [Satan], then one would “not” have left his ”dwelling” unguarded, while one slept in sin. That “not” means the soul will be stolen, because evil ways have long before “broken into one’s dwelling” (one’s soul and flesh), stealing “his soul.”
In the final verse of this reading selection, Luke began verse forty with another use of “kai,” denoting that following is important to grasp. There, Jesus said, “your souls you are born prepared ; because to this to hour not you have an opinion , this Son of this of mankind he comes .” Here, the analogy of one’s soul “dwelling” in its body of flesh cannot possibly stay “vigilant” and “watch” over his or her own safety twenty-four hours of every day. Sleep is a natural limitation on a body of flesh; so, it cannot stay awake forever. The soul can; but when the soul is alone to follow the lead of its flesh, it dies figuratively when the body sleeps, incapable of guarding itself from demonic theft. Thus, the important element to know, towards salvation of the soul, is “your souls are born prepared.” That means a soul is eternal, as from the spiritual realm of Yahweh, where all is representative of the light of day and being watchful. When a soul is placed in a body of flesh at birth, it comes from a vigilant state into a limited state that cannot “guard” the soul from thieves. Thus, a soul knows from birth the need to seek Yahweh’s help in this regard of the limitations of the flesh.
Following a semi-colon, Luke had Jesus begin a separate statement that is relative to the importance of knowing a “soul is born prepared” to receive Yahweh’s Spirit and His Son’s soul. This is then explained to be “because to this” limitation of the flesh, which could die or could begin to send urges to sin to the soul, attracting demon spirits to marry the soul, the brain (the source of all “opinion”) does “not know” the difference between right and wrong. It only knows self-satisfaction. Thereby, when death does come, the brain will never have figured out when there was a dire need to change and become vigilant through self-sacrifice to Yahweh.
Jesus then said “this,” which is a soul in its flesh inabilities to gain salvation naturally, without divine union, calls for the soul’s need to be reborn as the “Son” of Yahweh. This spiritual presence within one’s soul will then be the possession by Yahweh “of this of mankind.” When a soul has made the sacrifices that offer his or her soul to Yahweh fully and unconditionally, the “he comes.” This means Yahweh’s Spirit cleanses a soul of all past sins and then immediately is where the soul of Jesus is resurrected, becoming the Lord over one’s flesh. This allows the soul to “come” back to Yahweh’s holy realm after death, as Jesus will lead them in ministry the rest of their natural lives.
It is important to give Yahweh the credit for being the Creator of all lesser gods-spirits-souls-and angels. Yahweh created His Son Adam in the divine place named Eden (along with his wife we like to call Eve), for the express purpose to save every soul released by Yahweh, at physical birth into a body of flesh, because those souls have been prepared to return to His realm. Because there are countless soul released by Yahweh – including the soul of physical Jesus – ALL OF THEM can potentially become married to Yahweh and receive the soul of his Son Adam-Jesus. Jesus was born with this perfect soul merged with his human soul; and, Yahweh has the power and ability to fill many souls with the soul of Jesus, whether Jesus was living in the flesh or not. Jesus did not have to die for his disciples to have received the soul of Jesus to guide them (temporarily). This power of Yahweh must be understood.
Explaining the Readings 