Luke 15:1-10 – Parables about being lost and then found

December 25, 2025 R. T. Tippett Leave a comment

[1] All the tax collectors and sinners were coming near to listen to Jesus. [2] And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.”

[3] So he told them this parable: [4] “Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? [5] When he has found it, he lays it on his shoulders and rejoices. [6] And when he comes home, he calls together his friends and neighbors, saying to them, `Rejoice with me, for I have found my sheep that was lost.’ [7] Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

[8] “Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? [9] When she has found it, she calls together her friends and neighbors, saying, `Rejoice with me, for I have found the coin that I had lost.'[10] Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.”

——————–

Now shown in translation (thus not interpretable) is verse one beginning with a capitalized “Ēsan,” which is the third-person plural, Imperfect Indicative form of the verb “eimi,” which means, “I am, exist.” The capitalization (as always) is an indication of a divinely elevated level of meaning, which is relative to Yahweh in the spiritual realm, must above any mundane meaning of the physical domain. The plural states all those named after (“tax collectors kai sinners”) had become spiritually elevated in their “existences,” leading them to “draw near” to Jesus, in order “to listen of his soul.” In that, the Genitive case masculine singular Greek word “autou” would ordinarily translate as “himself,” but a “self” should be understood as a “soul,” which matches the divinely elevated word “Ēsan” speaking about the souls “existing” in “tax collectors kai sinners.”

Verse two begins with Luke writing the Greek word “kai,” which should always be read as a signal for importance to be found following that marker word. Thus, importantly relative to the souls of sinners listening to the soul of Jesus, as seen physically in those gathering together so Jesus could speak audible words, this meeting witnessed cause “grumbling among themselves,” which was a “grumbling both” between the groups of Jews considered to be “Pharisees,” but importantly separate from that group was the source group who ‘fed’ the sects of Judaism the supposed meaning of the Word, which was “the scribes.” In “both” cases, each group individually “grumbled” about “He sinners receives kai he eats of their souls .”

In that complaint, the Greek word “synesthiei” says “he eats with,” but this should be understood as meaning “he takes food together with.” As a complaint voiced by “both” the “Pharisees kai the scribes,” the physical witnessing of bread being shared with those who were known by the Temple elite to have broken Laws (in their judgment), this must also be grasped as their physical eyes were not able to see the spiritual connection being made between Jesus and those souls who “listened to his soul.” On a divinely elevated spiritual level, the physical bread shared was symbolic for the spiritual food Jesus’ soul was feeding their souls. It was that spiritual nourishment that led them “to draw near” to Jesus, “to listen to his soul” feeding them the truth their souls sought.

What can be overlooked is how Jesus began to speak “in parables” to “the Pharisees kai the scribes,” not to the “tax collectors kai sinners.” This says the soul of Jesus could understand the “grumbling among themselves,” when most likely they made some attempts to hide their words of complaint, keeping them so only those in each sect could hear. Quite probably, the disdain of their “grumbling” showed in their faces, such that Jesus could see how obviously they thought of themselves as better than Jesus; and, that says neither of “the Pharisees,” not importantly “the scribes” were ever going to publicly sit down and physically eat with “sinners,” even though they each knew their personal wealth was built on the donations of ill-gotten taxes collected by souls who felt guilt for having cheated other Jews, for themselves to become wealthy. Thus, all the Jews who surrounded Jesus – “tax collectors kai sinners” and “the Pharisees kai the scribes” – were all filthy dirty with sins, in need of their souls being fed spiritual food.

What should be grasped from this “grumbling among the Pharisees kai the scribes,” about feeding the hungry, is they were the ones who wore the robes that indicated they were priestly and therefore responsible for feeding all Jews the spiritual food of the meaning of Scripture. If they could see “tax collectors” as “sinners,” then it was their responsibility for making sure those sinners were led to repentance and ceased being sinners. Because neither the “Pharisees” nor the “scribes” could see themselves as exactly like the “tax collectors,” as they equally took dirty money to hide under their priestly robes, neither truly wanted to stop sinners, because that would weaken their financial standing in the Judaic world. Still, the soul of Jesus saw “the Pharisees kai the scribes” as importantly “sinners,” just like the “tax collectors.” So, Jesus “spoke to them in parables,” just as he spoke to the other “sinners” that were lost souls.

When Jesus first told the parable of a man with one hundred sheep, where one of them was missing, the symbolism of “a hundred sheep” (“hekaton probata”) is one hundred percent of the Jewish people. Because they are all one flock possessed by Yahweh, then “What man” is answered metaphorically as Yahweh, whose Son if the soul of a Yahweh elohim placed into the flesh of a “man” – Adam-Jesus. Each of the totality of that flock possessed by Yahweh, is given over to His Son, to be the Good Shepherd of His flock. Because the true flock of Yahweh was last seen “in the open field” of Israel and Judah, when David was King and had yet to commit his sins, all of the flock was: a.) souls married to Yahweh; 2.) souls washed clean by Baptism by Yahweh’s Spirit; and, 3.) souls impregnated by Yahweh with the soul of His Son, who became the Lord of each, soul and body. Thus, if one got lost, it most likely was a child not yet committed in marriage to Yahweh; and, that is a soul that every sheep herd owner saw as value gone missing. All the sinners would see a lost lamb as profits flying out the window; so, all the filthy rich would not accept a one-percent loss of their wealth of ownership. They would each, just like Yahweh and His Son, see the importance of finding that which is lost and saving it (just from opposite reasons).

When we read that Jesus said a good shepherd would leave the other ninety-nine in the open field, this can seem like a dangerous thing to do. It could seem like herding kittens, where going after one leaves the rest to equally run off. The implication of “leaves the ninety nine in the open field” is a statement that those “ninety nine” are all left with the soul of the Son within the soul of each lamb, so those ninety-nine are left being watched over by their inner Lord. The one who is “lost” is one soul not yet saved by that inner presence. Here, the Greek word written – “apolesas” – means “one perishing” or “one facing destruction.” The implication is then the outskirts of the “open field” is a danger zone, wherein lies predators that would kill a lamb and feast off it. This imagery must then be applied to that where the “sinners” fed spiritual food by Jesus were being watched by the predators who were ‘the Pharisees kai the scribes,” as they were the wolves who feasted on the waywardness of “sinners.”

This means that when Jesus said about having found the lost lamb, it is then “placed upon the shoulders of his soul” (“autou” as “of himself, becoming “of his soul”). This is metaphor for the soul of Jesus (“autou”) joins with the soul of the lost lamb, where it is the head that is “placed upon the shoulders” in a body of flesh. This is the brain being replaced by the knowledge of Yahweh, through the Son, as two souls have merged as one, with the soul of Yahweh’s Son being the Lord that represents the strength of “shoulders.” This says the one who was not spiritually saved has been so.

The reason for “Rejoicing” (a capitalized “Syncharēte”) is then a sharing with the other members of Yahweh’s flock (“these beloveds kai these neighbors” of His flock), where the divine elevation is soul-related and spiritual celebration. The translation of “philous,” when read as “beloved,” rather than “friends,” becomes a statement that all who are called to “Rejoice” from a saved soul are those other saved souls, all of whom have married Yahweh and are His “beloveds.” The use of “geitonas” as “neighbors” is then the hidden truth that answers the question, “Who is my neighbor?” Those souls who have become Yahweh’s “beloveds” are then importantly those souls that have been merged with the soul of the Son, so two souls are “neighbors” in the same body of flesh. All those who are “neighbors” are those who have been reborn as Jesus; so, those called to “Rejoice” are those souls saved alike.

Jesus then explained that the “ninety nine” were “righteous ones” (“dikaiois”), therefore not a herd of unsaved sheep that could easily also become lost. Jesus said of them, they were “who no need possessed them of repentance.” The only way to become truly “righteous” is to be cleansed by the Spirit (made a Christ) and to have the soul of Jesus resurrect within one’s soul, becoming its Lord. As one’s Lord, no influence to stray into the dangers of sin will ever lead a saved soul to leave “the open field.”

When Jesus then offered a second parable for their consideration, this parable of the ten coins must not be seen as if Jesus said, “In case the shepherd analogy went over your heads, how about a parable about the god you all serve – Mammon – and his gifts of silver drachmas as valuable possessions to be maintained.” The one parable leads to the other, as a complete and matching set that go together. In the first, Jesus spoke of “a man” (“anthrōpos”) who possessed living sheep. In the second he spoke of “a woman” (“gynē”). Whereas the “man” was seen as the masculine Spirit of Yahweh, whose flock were those living creatures with souls married to Him and raised as His Son Jesus, the “woman” must be seen as all of those souls in human bodies of flesh, who offer themselves to Yahweh as His bridesmaids, and in whose souls is received the seed of Yahweh, which will become His Son reborn – as mothers giving birth to one’s own soul’s Lord, making that soul become a brother to the Son, related by Spirit to the Father. Thus, this parable places focus on the lost sheep that was found, who married Yahweh, received His Spirit, and became Jesus reborn in new flesh.

In this, the “drachmas possessing ten” (“drachmas echousa deka”) requires one understand why a coin of silver was called a “drachma.” The word means, “as much as one can hold in the hand,” (Strong’s) which becomes a hidden statement that equates to Paul’s writing about the gifts of the Spirit. Each “woman” – a soul trapped in a body of flesh – is given by Yahweh as a wedding gift “as much as one can hold in the hand,” with each wife-soul becoming a “hand” of Yahweh on earth (in flesh), in the name of Jesus, the Son of man. Therefore, to become a minister who has been given “ten” gifts – with “ten” symbolic of a higher level of life, as a Saint in the name of Jesus – the house in which on keeps those “ten” talents of ministry is the gathering place where two or more come – each in the name of Jesus, also as Saints – to celebrate having become saved and given eternal life. To lose one of those most divine gifts would lead to lighting a lamp of inspiration from prayer, sweeping the floor so every inch is examined, and carefully seeking until that which is lost has been found.

When one realizes that the “Pharisees, the scribes, the tax collectors” and all “sinners” are lost in the physical realm where “as much as they can grab with their hands” is how they approach life, Jesus was making a point as “a woman,” none of whom any of those men would think could ever possess such amounts of precious metal. This means the “ten coins” are then representative of those souls a minister of Yahweh, as Jesus reborn, will have brought into this world to also marry their souls to Yahweh and become His Son’s place of resurrection.

This makes the “house” be symbolic of a family of true Christians, who are all raised by the Lord Jesus in a saved parent to become like him, with the “house” a reflection of the broad scope of true Christianity (not the false religion in that name of modern times). The one lost “hand” of Yahweh is one who has not accepted the teachings of truth of Scripture, so one has become like a Judas Iscariot in the “house,” who needs to be found and turned around. The lighting of a lamp is the repeating of the truth in Scripture, where the true meaning of the words written can be understood from a spiritual perspective. The sweeping of the house means the testing of all within that ‘church’ as to what they have gained from the teaching of the truth in Scripture. The seeking is then the soul of Jesus within – one’s neighbor – entering the soul of all within that “house,” to make the one lost stand up and identify itself, so it can be found.

Here, again, the message given by Jesus is “the beloveds kai the neighbors” who are all true Christians are called together (an assembly of synagogue) to “Rejoice” in a lost soul being found and saved. When another “hand” of Yahweh is placed on earth to “hold as much as possible,” the ministry of Jesus has become “ten”-fold. When true ministers in the name of Jesus are multiplying, so they can all go seek “sinners” who want “to listen to the soul of Jesus speak” to their souls, then this exponential growth of Yahweh’s presence on earth is the bodies of the saved being “joy before the face of this of angels of this of God.” That says the soul of one saved experienced great “joy,” from being a soul merged with the soul of Jesus, so the host soul can follow behind it new Lord, who is the Yahweh elohim (where “angels” is a viable translation of elohim), sent to those soul in the possession of this Son, of God.

Jeremiah, Language, Teaching

Jeremiah 8:18-9:1 – Made to be a daughter of Yahweh’s people

December 25, 2025 R. T. Tippett Leave a comment

[18] My joy is gone, grief is upon me,

my heart is sick.

[19] Hark, the cry of daughter of my poor people

from far and wide in the land:

“Is Yahweh not in Zion?

Is her King not in her?”

(“Why have they provoked me to anger with their images,

with their foreign idols?”)

[20] “The harvest is past, the summer is ended,

and we are not saved.”

[21] For the hurt daughter of my poor people I am hurt,

I mourn, and dismay has taken hold of me.

[22] Is there no balm in Gilead?

Is there no physician there?

Why then has the health daughter of my poor people

not been restored?

—–

[1] O that my head were a spring of water,

and my eyes a fountain of tears,

so that I might weep day and night

for the slain daughter of my poor people!

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In these selected verses taken from Jeremiah 8, Yahweh has spoken to His prophet about the anger He has for the waywardness of people claiming to be His children. That anger will allow Yahweh to let the Judeans to have as much rope as they want to hang themselves. Then, when released from their bodies of flesh they worship as gods, they will face the full wrath of Yahweh in Judgment for their souls. These verses 18 – 22 are Jeremiah’s mourning words for the people he was one of, although Jeremiah did not stray from the voice of Yahweh.

It is important to realize that Jeremiah wrote (in Hebrew) “baṯ-‘am·mî” four times. Each time, the translation read aloud by the Episcopal Church shows “of my poor people.” The Hebrew word “ammi” (construct from “am”) says “my people.” The word “bat” means “daughter,” as the feminine version of “bar” (meaning “son”). The NASB translates all of these verses correctly, as “the daughter of my people.” However, the Episcopal Church – which goes to great lengths to change Greek text that says “brothers” (“adelphoi”) as “brothers and sisters.” They do that to encourage the women widows in the congregations to see how important them bequeathing their estates to the Church when they did. Here, however, they decide to hide the femininity of “daughters” and simply infer that all women as “poor.”

Knowing this element of “daughters,” which is not a statement about physical females, but a statement of the femininity of a soul trapped within a body of flesh, where physical bodies of both genders are called “daughters,” these verses in Jeremiah’s voice (following many verses spoken by Yahweh) are not to be read as if he were assessing his physical torment, based on all Yahweh said. Jeremiah speaks spiritually about his soul trappend within a body of flesh, but one that has been promised eternal life after death, because Jeremiah’s soul was married to Yahweh, had received His Spirit of Anointment, Bpatized pure by that Spirit, and a soul where the soul of Yahweh’s Son Adam-Jesus had resurrected, becoming the Lord over his life.

Seeing that, verse eighteen is poorly conveyed as if Jeremiah were lamenting, “My joy is gone, grief is upon me, my heart is sick.” All of that speaks of poor physical Jeremiah, not about the soul of Jeremiah saying, “I comfort my soul in sorrow , over me my mind faint .” That says the sorrows Yahweh had projected as coming to the wayward Judeans was not Jeremiah’s to experience. His soul was “comforted” through its complete subjection to Yahweh’s Will in divine union. Yahweh had sent Jeremiah His Son’s soul to Lord over his soul-flesh, so “above me” is knowledge that is greater than “my mind” (where “lib·bî” means “my inner man, my will, my mind, and/or my heart”). That speaks of Jeremiah sacrificing his “heart, mind, soul” to Yahweh, totally and completely, out of the deepest love, as stated as the foremost Commandments. The use of “faint” is then a statement that all self-ego Jeremiah might have once possessed has grown “faint,” in its fading into the background (follower mode) of the soul of Adam-Jesus, which had become his Lord.

When that is seen as a strong statement by Jeremiah that his soul was a wife-soul of Yahweh, verse nineteen than presents the first of four uses of “daughter of my people,” where marriage is stated in “Yahweh in Jeremiah’s dry place” (the meaning of “Zion”), whereas the other wayward Jews were unable to find Yahweh bringing ever living waters of eternal life into their souls. Their souls had become dry, like a woman’s womb can only produce young for so many years. When Jeremiah asked, “If her king is not in her,” this is a statement about the penetration of marriage, on the bed of consummation. For any descendant of the people Moses led to the promised land to be called Israel, not to have Yahweh’s Son spring from each “daughter’s “ womb – a soul Baptized by the Spirit and made virginally pure – meant those wayward “daughters” had turned to “images and foreign idols,” which was akin to an adulterous affair by a bride-to-be.

In verse twenty, when Jeremiah says “the harvest is past, summer is over and we not are saved,” this speaks of the limited season of planting and growing, where this refers to “daughters” bringing forth new bodies of flesh (male and female) that will received souls (breaths of life) from Yahweh. Those new “daughters” are to be taught to prepare for divine union with Yahweh, so the “harvest” will be when one’s soul-flesh has died figuratively, so a new soul – that of Yahweh’s Son – can keep the expansion of eternal life, as truly “Yahweh’s people.”

In verse twenty-one, twice the Hebrew word “sheber” (constructed as “še·ḇer” and “hā·šə·bā·rə·tî”) has been translated as a form of “hurt.” The word means “a breaking, fracture, crushing, breach, crash.” This makes “darkness” (from “qā·ḏar·tî”) come from the “breaking” be the Covenant, which are the vows of divine marriage to Yahweh. Without the presence of Yahweh surrounding one’s soul-flesh (from His Spirit of purification) and the soul of His Son resurrected within a “daughter’s” soul, becoming it guiding light, then “horror” (from “šam·māh”) fills one’s whole being and the “waste” of a soul means it has been taken hold of by Satan and his demon spirits.

In verse twenty-two (the last of chapter eight), the name of the place “Gilead” must be known as meaning “perpetual fountain.” To say to this “no balm” and “no healer” in the void of one’s soul-flesh, then the “perpetual fountain” is the ever living waters of eternal salvation. The flesh can only develop sores and sicknesses; but those will all vanish when Judgment comes after the weak body dies away. A saved soul is cured of all ailments of the flesh, forever. There can be “no recovery” from sins and their markings upon the flesh and soul, because the only salve that can remedy the path of the wayward Judeans would for each to become a true “daughter of Yahweh’s people” and submit one’s soul to His service – willingly and lovingly – so the “health” of the soul is more important than the restrictions a body of flesh places on a soul.

It must be realized that verse one, coming from a new chapter (9) is not a natural continuation of that stated in a prior chapter. Because Jeremiah expresses his wish that the everlasting waters (Spiritual, not physical) within his soul could fill his “head” and flow from his “eyes like a fountain of tears,” which the wayward could drink freely from. In this, his “weeping day and night” says the light of truth would be exposed by living waters and the darkness of selfishness would be enlightened. Those “slain” are the souls in bodies of flesh that sacrifice their soul-flesh unto Yahweh, so they can be reborn in the name of His Son. If they die of evil deeds – self-sacrificing as “slaying” their own response to the urges of their flesh – and marry their souls to Yahweh, then they return to the truth of the status that is “a daughter of Yahweh’s people,” the same as Jeremiah and all Yahweh’s prophets.

Language, Psalms, Teaching

Psalm 79:1-9 – Avoiding demon spirits

December 25, 2025 R. T. Tippett Leave a comment

1 elohim, the heathen have come into your inheritance; they have profaned your holy temple; *

they have made Jerusalem a heap of rubble.

2 They have given the bodies of your servants as food for the birds of the air, *

and the flesh of your faithful ones to the beasts of the field.

3 They have shed their blood like water on every side of Jerusalem, *

and there was no one to bury them.

4 We have become a reproach to our neighbors, *

an object of scorn and derision to those around us.

5 How long will you be angry, Yahweh? *

will your fury blaze like fire forever?

6 Pour out your wrath upon the heathen who have not known you *

and upon the kingdoms that have not called upon your Name.

7 For they have devoured Jacob *

and made his dwelling a ruin.

8 Remember not our past sins; let your compassion be swift to meet us; *

for we have been brought very low.

9 Help us, elohe our Savior (“yesha”), for the glory of your Name; *

deliver us and forgive us our sins, for your Name’s sake.

——————–

While the above translation does not identify Psalm 79 as such, it is stated simply to be “a psalm of Asaph” (as “miz·mō·wr lə·’ā·sāp̄”). The word “asaph” means “gatherer,” and this is how one must see the divine soul within David’s soul – the soul of Adam (a.k.a. Jesus) – the resurrected soul of the “Yahweh elohim” listed eleven times in Genesis 2, when Yahweh created Adam (Jesus). Because David’s soul had merged with this Yahweh elohim when Yahweh poured out His Spirit upon David’s soul, David became the Son of Yahweh reborn into flesh. That then became the ‘magnet’ of Spirit that acted upon the people of Israel, in the same way Jesus was such a “gatherer” of souls that would be led to marry Yahweh divinely, receive the outpouring of His Baptismal Spirit and become a wife-soul that would resurrect the soul of Adam-Jesus within, so it becomes the Lord over that soul and flesh. Thus, the “psalms of asaph” are all divine inspirations that call upon the seekers and believers to do as their leader’s soul has done, so all become the truth of the name “Israel” – “Who Retain the elohim of Yahweh.”

Now, verse one is show to begin with the mistranslation of the plural masculine construct “elohim” as the singular masculine noun “God.” This mistranslation leads all gathered away from the truth, as images of “God” sitting on a cloud in heaven is conjured up. It leads the seekers away from the realization that a divine “elohim” must become one with each follower’s soul. This means the word “elohim” is the plurality of souls that can be merged with the spiritual addition of “elohim.”

The following translation of David’s words as if saying “the heathen have come into your inheritance.” The literal translation is this: “elohim have come in the people ׀ into your possession ,” which says “elohim” is not only the spiritual possession by Yahweh’s “elohim,” but the worldly demon spirits who are those fallen “elohim,” who follow Lucifer-Satan and refuse to assist mankind. Thus, when David then adds, “they have made unclean the temple your sacredness they have set upon the teaching peace in ruins .” In that, the name “Jerusalem” is stated as the meaning behind the name: teaching peace. The “temple” is the soul-body of each of “the people,” all of whom were sworn to serve Yahweh by agreeing with His Covenant of divine marriage. Once possessed by demon “elohim,” those bodies of flesh “have been made sinful,” transforming everything said to be “holy” that “teaches peace” (like a gatherer will do) into “the ruins” of the truth.

This “ruin” is then seen stated in verse two as, “they have given this corpse of your servants food for the flying creatures of the spiritual ; the flesh of your saints , to that alive in the flesh .” In this, “they” is the demon “elohim,” where “a corpse” is a statement about the state of death they lead souls towards. The souls born into those “corpses” were intended to be “servants” of Yahweh, as His brides in divine union. The words translated as “birds of the air” actually say “flying creatures of the spiritual” realm, which as demonic angels enslaved in the physical realm. The “flesh of your pious” or “of your saints” are supposed to serve Yahweh, as ministers in the name of His Son. The only “living” element of a body of “flesh” (from “the earth”) is a soul, as all souls are eternal. However, demonic possession removes the promise of eternal release from the physical realm of death, whereas divine possession makes that promise be true.

Verse three again begins with the third-person plural “they,” which is demon “elohim.” David writes here: “they have shed their blood ׀ like water surrounding them teaching peace , nothing to bury .” The placement of a vertical bar forces one to pause and reflect on David singing, “they have shed their blood.” This speaks physically of the lineage that makes the children of Jacob that Moses led to the Promised Land, where their blood was not their right of passage to eternal salvation. This means “shedding their blood” says the people possessed by demon “elohim” have no life-blood that is filled by the Spirit of Yahweh. They bear no relationship to Him, as that can only come from divine union and receipt of His Spirit upon their souls. To have “shed” that relationship, all of those then “teaching peace” (the meaning of “Jerusalem”) do so as those baptized by “water,” not Spirit. They know no whole truth of Scripture, as they only mouth watered-down versions of the Law. This lack of substance as spiritual food being fed to the people means their souls have been lost; so, when their bodies return to a state of death, then there is “nothing to buddy” in water.

In verse four, when David sings, “We have become a reproach to our neighbors,” the hidden truth of “to our neighbors” (from “liš·ḵê·nê·nū”) is the truth that answers the question asked of Jesus, “Who is my neighbor.” The Hebrew root word “shaken” means “neighbor,” but also “inhabitant.” This means the truth of “a neighbor” is a “co-inhabitant” of one’s soul, in one’s body of flesh. To become a “disgrace” to such a spiritual possession, means to shun divine union with Yahweh’s Spirit, so one’s “neighbor” is the soul of His Son resurrected in flesh, to instead allow a demon spirit to take that place of control. Thus, to pretend to be “teaching peace” in the name of Yahweh, while obviously seen with “scorn” by true Israelites and as a “laughing-stock” to those who had feared those led by Yahweh, the whole of the Promised Land has been reduced to a piece of dead earth, with no deeds possessed for eternal life in the spiritual realm with Yahweh gained.

Verse five then places focus on the eternal life promise having been lost, in three questions that ask: “how long with Yahweh?” “will His anger last forever?” and “will He burn like a passionate fire?” All point to the temporal value of a soul inhabiting a body of dead earth, which will always die off and return to dust, ash, and clay. The soul comes from Yahweh, so it is eternal and everlasting. The questions are then, “Why would anyone sell his or her soul for eternal damnation, when service to Yahweh might mean a few decades of trials and tribulations to prove one’s merit?”

Verse six is then David singing out a plea to Yahweh to act to destroy all that falsifies His name on earth. Rather than “pour out” your Spirit, David sings that “wrath” will fill the souls of those who reject Yahweh as their spiritual Husband. When his words single out “those people who do not know you,” this sings of the infidelity of wayward daughters (bridesmaids) that refuse to be divinely penetrated by Yahweh’s Spirit. When David then sang of this “wrath” befalling those “kingdoms not in Yahweh’s name,” that name can only be truthfully pronounced by bowing before the altar of divine marriage, whereby a bride takes on the name of her Husband. All who lie about this relationship of marriage are taking Yahweh’s name in vain, as there is no truth to such false claims.

In verse seven, David’s use of the name “Jacob” must be read as the meaning behind that name, which is “supplanter.” When his words sing, “for they have eaten the supplanter,” where “supplanter” means “one who wrongfully or illegally seizes and holds the place of another,” their souls have stolen a birthright that is not rightfully theirs. Jacob had to come to terms with his name’s meaning, when he wrestled with his soul all night long, before the soul of Yahweh’s “elohim” told Jacob he would then spiritually be called “Israel” – as one “Who Retains the elohim of Yahweh as his Lord.” Unless that sin has been equally washed clean by the Spirit of Yahweh in divine union, then the flesh possessed by a supplanter soul (the “dwelling place” of a demon spirit) will be “laid waste.”

Verse eight is then David pleading for salvation, asking Yahweh, “do not remember and hold against us our iniquities.” This is a prayer of repentance, which is followed by David singing out, “former speedily let come to meet us your tender mercies.” This begs for a return to a soul’s “former” state of being, so as soon as one’s soul is threatened by a demon “elohim,” send your protector angel (Adam-Jesus) to “meet us” and bring in to our souls “your tender mercies,” rather than your wrath. When David sang, “for we have been brought low very,” this is admission of sin and submission of one’s soul unto Yahweh for forgiveness. Those souls who are demonically possessed do not admit sin, as they defend them as their right on earth, where sins raise their status artificially.

In verse nine, David wrote “help us,” followed by a vertical bar of pause. This, again, is repentance in a prayer for divine assistances, as no soul in its flesh alone can resist inequities without Yahweh’s “help” being sent. Following the vertical ba, David then wrote “elohe yisenu,” which actually names Jesus as the “elohim” of “salvation.” David then knew this possessing soul was the “word glorious of your name,” which says being in “the name” of Jesus is the same as being in the “name of Yahweh.” Yahweh speaks through His servants that are possessed by His soul of salvation (Jesus’ name means “YAH Saves”) and those “words glorious” are spoken by ministers and gatherers, so other will also be saved. It is then the service of following Jesus as one’s Lord that takes the path of righteousness as the model that others will follow spiritually. That will be the acts of “atonement for one’s sins.” This means one sacrifices one’s name at the altar of marriage, so one can find “atonement” “in the name of Jesus.”

Amos, Language, Teaching

Amos 8:4-7 – To only way to avoid punishment is through repentance

December 25, 2025 R. T. Tippett Leave a comment

[4] Hear this, you that trample on the needy, and bring to ruin the poor of the land,

[5] saying, “When will the new moon be over so that we may sell grain; and the sabbath, so that we may offer wheat for sale? We will make the ephah small and the shekel great, and practice deceit with false balances,

[6] buying the poor for silver and the needy for a pair of sandals, and selling the sweepings of the wheat.”

[7] Yahweh has sworn by the pride of Jacob: Surely I will never forget any of their deeds.

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Verse 4: “Hear this you who pant after the poor ; and make desist [ humble ] ( afflicted ) flesh .”

In this verse, the Hebrew word “ebyon” is constructed to say “those in want, the needy, or the poor.” Placed within brackets, followed by parentheses are constructs of “anav,” which equally means “poor, afflicted, humble, meek.” What is missed by not following the signs written in marks, the statements about “humble” and “afflicted” are not physical conditions, but spiritual – soul related – disease. When the word “erets” follows without enclosure marks, this says “the earth” is the “flesh” that holds a soul. Thus, the result of those who seek to live off the ”poor,” or love the freebies given because one is of “the poor,” the physical condition of poverty (feigned or real) is never to be what leads one’s soul through life. There are “the poor” and there always will be. By not “panting after the poor,” one is filled with the comfort and serenity of Yahweh, knowing physical needs AND spiritual needs will be met. Those souls corrupted and impoverished spiritually need to “hear this” message, coming from Yahweh through His prophet Amos.

Verse 5: “saying , when will be past the new moon that we may sell grain , and the sabbath that we may sell wheat ; making small the ephah and large the shekel , falsifying the scales by deceit .”

Here, the beginning of verse four and “hear this” is now relative to hearing yourselves in prayer to Yahweh, as what the people are “saying” is a desire to forego the sacrifices of festival times, because the pretends of piety they are forced by ritual to display hides the true nature that possesses the people: greed and corruption. The metaphor for “grain” and “wheat” is the people are supposed to be the good fruit that feeds the wayward with spiritual food, which can lead thm to self-sacrifice unto Yahweh. To then desire “to sell” this which comes freely to them causes them to reduce the amount of truth being sold, while charging more in return for false measures of Law. The “falsifying the scales by deceit” becomes a projection of the judgments made against their soul upon death.

Verse 6: “that we may acquire for money the poor , and those in need for a pair of sandals ; and even the chaff of wheat sold as grain .”

In the metaphor of this verse, the implication of “buying with silver” or “acquiring for money” is what one sells one’s soul for. Nothing that has value on the material plane has any lasting value beyond death, when a soul is released for Judgment. All shiny things stay in the realm of death. The price a soul pays for “silver” and “money” (especially that printed on paper and backed by nothing) is the flesh dresses richly, eats find foods, and employs servants; but the soul having been sold leaves a soul “poor.” This means the souls made “poor” were not “in need” of material things, as they need to be set on a path of righteousness, which comes from divine union with Yahweh’s Spirit and the resurrection of His Son’s soul with the soul not sold for worldly trinkets. Those bodies of flesh need “sandals” to walk the path of righteous ministry in the name of Adam-Jesus (as Israel). When the final assessment says, “even the chaff is sold as grain,” this says the flesh is that which is the “refuse” or “the hanging parts” surrounding a “grain” of wheat. Thus, it is what you put on your dead flesh (mortal) that indicates what true value the soul within has.

Verse 7: “has sworn Yahweh by the redemption of Jacob (supplanter) ; if I will forget perpetually all of the deeds .”

In the name “Jacob,” which means “supplanter,” as one who takes unrightfully what is his (or hers), the price for “redemption” is divine union with Yahweh. This means “has sworn Yahweh” is a statement of the oath of marriage, which means the marriage vows are agreement to the terms of the Covenant. In order to be “redeemed” for past sins, then one must “have sworn” total commitment to “Yahweh” as His wife-soul. This then leads to an “if” scenario, which says such a divine marriage is not forced, but desired. Only those who lovingly and willingly submit their souls in self-sacrifice to Yahweh’s Will will be those whose sins He “will forget perpetually.” That is eternal salvation, which means His Spirit has purged a sinful soul of “all of the deeds” of transgression in the past. To gain that salvation (the name “Jesus” means “YAH Saves”), one must be reborn as Yahweh’s Son, which is the meaning of the name given to “Jacob:” Israel. The name Israel means “Who Retains the elohim of Yahweh,” within one’s soul.

Language, Psalms, Teaching

Psalm 113 – Wearing the halo of a saint

December 25, 2025 R. T. Tippett Leave a comment

1 Hallelujah! Praise YAH!

Give praise, you servants of Yahweh; *

praise the Name of Yahweh.

2 Let the Name of Yahweh be blessed, *

from this time forth for evermore.

3 From the rising of the sun to its going down *

let the Name of Yahweh be praised.

4 Yahweh is high above all nations, *

and his glory above the heavens.

5 Who is like Yahweh elohenu, who sits enthroned on high *

[6] but stoops to behold the heavens and the earth?

6 [7] He takes up the weak out of the dust *

and lifts up the poor from the ashes.

7 [8] He sets them with the princes, *

with the princes of his people.

8 [9] He makes the woman of a childless house *

to be a joyful mother of children. praise YAH!

——————–

Note: Verse six is shown as a second half of verse five, which it is not. There are nine verses in Psalm 113. Verse nine has words omitted from this singing, as it ends with a second “Praise YAH!”

Psalm 113 will only be read on this designated Sunday (once), in the three-year Episcopal lectionary cycle. It is the Track 2 companion lesson with the Old Testament reading selection from Amos 8. In the Track 1 companion Psalm 79 reading selection, not sung aloud in Episcopal churches is the introduction that states, “a psalm of asaph,” where the Hebrew word “asaph” means “gatherer.” Here, in Psalm 113, there are introductory words written, which in Hebrew are “hal·lū yah.” This, much like the misunderstanding of “asaph,” has been diminished in value, by a translation into English that says “hallelujah.” This leads singers of Psalm 113 to miss the meaning of “halal yah,” in the same way the ignorance of “asaph” keeps singers of Psalm 79 from understanding a spiritua; gathering is the intent of that psalm.

The Hebrew word “halal” is translated into English as “praise,” but the true meaning of the word is “to shine.” The Hebrew word “yah” (“יָ֨הּ”) is an abbreviated form of “Yahweh.” The two Hebrew words written to begin verse one – “hal·lū yah” – are followed by a vertical bar of pause (“׀”), which acts as a separation point for the instructional guidance for Psalm 113 being like that introducing Psalm 79, where Psalm 113 is a psalm “to shine Yahweh.” When “to shine” is seen, rather than “praise,” this makes the “gatherer” intent of Psalm 79 is spiritual, rather than physical; so, the spiritual intent of “to shine Yahweh” is also not a call for audible words of “praise.” The truth then of “to shine Yahweh” is to emit a halo of sacredness outwardly, emanating from within one’s soul.

In other psalms of David, where he seems to speak of “praising Yahweh,” it has become clear to me that David is not singing a command for readers of his songs to physically “praise Yahweh.” He sings that along with usage of the word “elohim,” where the true indication of David’s words are singing that the inner presence of the “elohim” is emanating this “praise” of Yahweh, which is actually a “shine” or halo. This means physical “praise” is impossible to maintain, as human emotions are like the Moon, always in a state of flux, waxing and waning. It is then physically impossible to “praise Yahweh” by human will-power. Thus, the only way possible to “praise Yahweh” is to be Spiritually Anointed by Yahweh (become a “Messiah” or a “Christ”) and spiritually elevated by the resurrection of Yahweh’s Son’s soul (Adam-Jesus) within one’s own soul, where that “elohim” becomes one’s Lord. That inner presence of the soul of Adam-Jesus then is the “shine of Yahweh” that David is calling his followers to also possess.

When all of this is seen and understood, then the remainder of verse one sings, “shine servants of Yahweh ; shine the name of Yahweh .” This says all souls that “shine Yahweh” are His “servants” or “slaves,” which is metaphor for a soul becoming a totally submissive wife of Yahweh. When “servant” is seen as a soul married to Yahweh, then “shine the name of Yahweh” is stating the assumption of a bride as a possession of her Husband, which places her soul (all souls trapped in human flesh are feminine, thus receptive of Spirit) “in His name.” The “name of Yahweh” is “Israel,” meaning one “Who Retains the elohim of Yahweh.” However, when that “elohim” has a “name” – as Adam or Jesus (a name meaning Yahweh Saves”) – then being “in that name” means being a minister of the Son, for the Father.

In verse two, David then expands on the intent of “to shine the name of Yahweh.” Here he sings, “come to pass the name of Yahweh kneeling,” where the Hebrew word “mə·ḇō·rāḵ” (rooted in “barak”) is translated as “blessed,” but also means, “to kneel.” The aspect of “blessing” is not something any soul trapped in a body of human flesh can do, just as no human can forever “praise Yahweh.” When the spirituality of “blessing” is seen as when Yahweh’s Spirit pours out upon a soul, then the element of “kneeling” says this occurs spiritually at the altar of divine marriage between a soul in flesh and Yahweh. Thus, the remainder of verse two sings, “from this time forth and forevermore.” That says the “blessing” of “kneeling” is the eternal salvation that comes from a soul permanently being infused with the soul of Yahweh’s Son (the presence of “shine,” thus “praise”), who becomes a wife-soul’s Lord ever after.

Verse three is translated above to project the sun’s rise and setting, but that is inaccurate. The Hebrew construct “mə·ḇō·w·’ōw” is rooted in “mabo,” meaning “entrance, a coming in, entering.” This in no ay projects an absence of light, as would be the case of the sun setting. This means verse three actually says, “from the rising of the sun until coming in ; to be shining , name of Yahweh .” This then says the “rising of sun” is the period of one’s life when a soul begins to see the light of truth that leads one to a commitment to Yahweh. The “rising of the sun” means the darkness of ignorance is removed and the truth of Scripture is sought. Those souls seeking the truth will then find the answers to their spiritual questions “coming in” to their souls, so their fleshy brains will begin to understand in a “new light” – the dawning of truth. It is from this path of truth that leads a soul to prove its commitment to Yahweh in spiritual marriage that the union between soul and Spirit then brings on the “shining,” which stays forever in the soul of the Son joining with a wife-soul. This is again restating the marriage that allows a soul to take on “the name of Yahweh.”

In verse four, the Hebrew word “gō·w·yim” is the masculine plural form of “goy,” which means “nation, people.” Because Yahweh does not marry “nations,” it is imperative to understand “people” is the intent of this usage by David. This means the verse sings, “exalted above all people ׀ Yahweh ; over the souls his glory .” Here, the Hebrew word “haš·šā·ma·yim” (from the root “shamayim”) is commonly translated as “heavens” or “sky,” but this (again) is a physical sense of understanding the spiritual. The truth of “the heavens” is that projects all eternal spirits or souls that exists between the physical realm and Yahweh. Yahweh created the “elohim” of Creation (who did His work) and “souls” are eternal spirits that are trapped in human bodies of flesh. The vertical bar of pause, placed after “above all the people,” forces one to contemplate how the “people” are souls trapped in bodies of flesh. The following use of “Yahweh” then says “the people” are eternal souls breathed into their flesh by “Yahweh.” The marriage of a soul in flesh to Yahweh is then what creates Yahweh’s Spirit and His Son’s soul joining those wife-souls, with the soul of Jesus being “over the souls [heavens] his glory.” This then says “his glory” is relative to “the shine of Yahweh.”

Verse five might imply the word “is,” but that statement of being is not written. David wrote, “who as Yahweh our elohim ; exalted who dwells .” In this, a letter added to “Yahweh” adds the preposition that becomes “of Yahweh,” “as Yahweh,” or “in Yahweh,” which says “who” is an extension that comes from “Yahweh,” who takes possession of “our” souls for Yahweh, becoming “our elohim,” which is the soul of the Son of Yahweh. This is then stated to “dwell” or “remain” as “our” possessing “elohim,” as that soul “exalted” within our souls, which is the source of the “shine of Yahweh.”

At this point, each of the first five verses has expressed direct association to the name “Yahweh.” Verse five is then the only verse that connects “Yahweh” to “our elohim.” This then becomes a signal that the following verses in this Psalm 113 are singing about this “elohim” that has taken possession of one’s soul, having been sent “by Yahweh” to be “our” Lord.

Verse six literally states in English (from the Hebrew): “this being brought down to behold ; in the souls and the flesh .” This says that this soul of Adam-Jesus is not to be some ‘pie in the sky’ imagination that is never personally known. Instead, it comes from on high (Yahweh) and is “brought down” into the worldly plane so a wife-soul can “behold” this divine presence within. Following the semi-colon mark, the metaphor of “heavens and the earth” must be related to “the people,” who are “souls and the flesh.” This says Yahweh sends His Son’s soul into the worldly plane of soul existence to save lost souls, who are imprisoned in the flesh of the earth.

In verse seven, it is important to see how David spoke from divine inspiration, knowing the soul of Jesus within his soul, well before the name Jesus became synonymous with the soul of Adam reincarnated into flesh by that name. When Jesus told his followers they would have to “raise you your stakes in the ground” (which commonly misleads as “your crosses,” making this act of support that raises a soul be seen as the self-sacrifice of death on a crucifix) be missed. Here, David sings, “he rises within the dust of the poor ; within the ash heap , he exalts the needy .” This is the meaning of what Jesus told his followers. It says every soul trapped in “dust” cannot be a soul married to Yahweh and one with the soul of His Son Jesus, unable to follow his lead as one’s Lord, unless one has taken the steps on the path that leads to divine marriage and the rebirth of Yahweh’s Son “within dust.” The “exaltation” of “the needy” says souls lost, seeking divine assistance, who sacrifice themselves in total submission of Yahweh’s Will, is found when the soul of His Son is found to be that “raised stake within the dust” and “within the ash heap” that is a self-ego burned to nothingness, in order to serve Yahweh as His wife-soul.

Verse eight then sings of “princes,” where the proper English translation has verse eight sing: “that he will dwell with princes , with princes him to the people .” In this, it must be realized that a “prince” is the son of the king, an heir in line to the throne. This title of royalty then means that the only “Prince” in line to Yahweh’s kingdom is Adam-Jesus; so, every soul that his soul possesses (as Lord) means those souls (those in both male and female bodies of flesh) will likewise be Sons of man and therefore “princes” in his name (Jesus – Yah Saves). Once thos divine soul has become the Lord that “dwells” within a soul and its flesh, these “princes” in the name of Jesus will be sent as “him to the people.” This states the ministry of saints in the name of Jesus, as the whole intent and purpose for Yahweh marrying a soul and sending His Son into that soul. It is not to save just one soul. It is for the Son to be reborn into the flesh many times over, so “Yahweh Saves” all lost souls who seek to marry Yahweh and become His Son reborn into ministry.

Verse nine then sings: “his dwelling ׀ the barren a human body , like a mother of children joyful , to shine Yahweh .” In this, the presumption to add “women” to the word written – “barren” – becomes limiting these words to the physical. Because all souls breathed by Yahweh into a body of flesh (either male or female) are of feminine essence, all souls (regardless of gender) are “barren” and unable to reproduce within their souls another soul. This makes the vertical bar denoting a time to pause and reflect on “his dwelling” being to realize “his dwelling” in any soul-flesh is NOT by any human design. Wishing to be a soul saved does not make one a saved soul, because ALL souls are “the barren in human bodies.” When David sings, “like a mother of children joyful,” this is the story told often in Scripture, when a “barren” woman” would be made pregnant with child, bring great “joy” into her life. As such, a soul that had been “barren in human body” knows “his dwelling” within his or her soul is an act of Yahweh, when the “barren” have now given resurrection to the Son of Yahweh, so his soul is reborn within each’s “human bodies.” The “joy” felt within that soul is then the theme of this Psalm 113: “to shine Yahweh.”

1 Timothy, Language, Teaching

1 Timothy 2:1-7 – Heeding an Urgent Call to Act

December 25, 2025 R. T. Tippett Leave a comment

[1] First of all, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, [2] for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. [3] This is right and is acceptable in the sight of God our Savior, [4] who desires everyone to be saved and to come to the knowledge of the truth. [5] For there is one God; there is also one mediator between God and humankind, Christ Jesus, [6] himself human, who gave himself a ransom for all — this was attested at the right time. [7] For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.

——————–

The first word of the Greek of verse one is a capitalized “Parakalō.” That is the first-person singular form of “parakaleó,” meaning “(a) I send for, summon, invite, (b) I beseech, entreat, beg, (c) I exhort, admonish, (d) I comfort, encourage, console.” (Strong’s Usage) As a capitalized word, the meaning is divinely elevated to a level of Yahweh, where Paul is writing the words that Yahweh is speaking to his soul, through the soul of His Son as the Lord over Paul’s soul and flesh. As the first word of a new chapter, this should be seen as the presence within Paul that made him a saint saying, “It is Strongly Encouraged,” as “A Call to Act” (Strong’s Definition). That “Call” is then connected to the Greek word “oun,” meaning “therefore,” which is a statement that says this “Encouraged Call to Act” is based on a change from the past that is moving to a different future. This is due to the word implying. “By extension, here’s how the dots connect.” (HELPS Word-studies)

Following a comma mark, this transition is then said to be “at the beginning of everything,” where the “Call to Act” that is “Strongly Encouraged” is not just for a select few, nor for only a number of sins that many find impossible to break, but for “all” who heed the “Call to Act,” as the “first” step in changing “everything” that was before, so the old self has changed “everything.”

Following a comma mark of separation, Paul then wrote these changes are “to be enacted prayers,” where the Greek word “deēseis” is the plural form that says, “needs, entreaties,” implying in usage “supplications, and/or prayers.” This should then be defined as Paul saying the “first” step in this “Call to Act” is “to make humble requests” that are relative to this future state of being.

Following a comma mark of separation, Paul then clarified his statement to “prayers,” writing in Greek “proseuchas,” which is a plural form of the word clearly stating “prayers,” while implying in usage “prayers (to Yahweh)” and/or “a place for prayers.” This should be read as a statement that each individual soul in a body of flesh that heeds the “Call to Act,” to change from what one was to what one will be, means “humble requests” that comes from a close relationship with Yahweh, so communication with the Godhead is routine; and, one’s body and soul has become a temple (or tabernacle) unto Yahweh, with His Son the High Priest who leads the “Call to prayer.”

Following a comma mark of separation, Paul then wrote the Greek word “enteuxeis,” which means “petitions (of prayer) and supplications,” where the implication in usage is again “prayers,” as “intercessions.” This means the purpose of one’s “prayers” are for “interventions” that are “led by God, marking intersection between heaven and earth as it reflects the Yahweh’s specific will.” (HELPS Word-studies) This means these “prayers” are not for self-assistance, but for guidance so others can be helped.

Following a comma mark of separation, Paul then wrote the Greek word “eucharistias,” which is a plural form of prayers “of thankfulness” or “giving thanks.” This implies a follow-up set of communications with Yahweh that “give Him thanks,” in “gratitude” for His guidance and assistance where help was needed. This is not “giving thanks” for having made one be special in the eyes of others; but “thanksgiving” for one’s being enabled to serve Yahweh as He sees fit.

Paul then followed another comma mark of separation by ending verse one saying all of this devotion to Yahweh is “for the sake of all of humanity” or “mankind.” This is then a strong statement that says heeding the “Urgent Call to Act” as a servant of Yahweh, as His Son reborn into ne flesh on earth, this is not for one’s own personal benefit. Yahweh does not choose servants to do His Will as His Son’s resurrected flesh on earth, so Yahweh picks His own pet souls to save. Yahweh chooses those souls who desire to change from a sinful past to a righteous future, which is only done through complete subjection of self-will and self-ego, for the “whole” purpose of being in communication with Yahweh, doing what He Commands, so more lost souls imprisoned within “mankind” can be freed to eternal salvation.

Following a comma mark of separation at the end of verse one, Paul then began verse two by stating, “for the sake of kings, which he then followed with the word “kai,” which is a marker word that denotes importance to follow “kings,” as relevance to those. Here Paul added, “of all of these within to superiority of existence”. While this can come across as if Yahweh is leading Paul to pray for all kings, the word “kings” is importantly defined as being in the Genitive case, which is the possessive. This then says “kings” are “of all … of these … within to superiority of existence”. The use of “en” as a statement of one’s soul “existing” in the possession of Yahweh and His Son’s soul within makes “of these” be a reference back to verse one, as “these” who heed the “Urgent Call to Act” as servants of Yahweh and forever change. This divine possession is then the meaning of “to superiority of existence,” as one’s past soul alone in its past body of flesh is no longer. The new soul-flesh has become the possession of Yahweh, which makes self-sacrifice become “for the sake of kings,” with the word “kings” now seen as having nothing to do with the kingdoms of “mankind,” but those who will reign in the kingdom of heaven as Yahweh’s saved souls.

Following another comma mark of separation, Paul then explains this divine possession is “in order that tranquil” is a release of human tensions, relative to being possessed by the guilt of sins and transgressions. Here, Paul added another use of “kai,” which importantly explains “tranquil” to be a state of “quite” that is “peaceful.” To be possessed by “peace” means a soul has found completion in the quest to return and be one with Yahweh. The added statement of “life” goes beyond the simple “life” of a breath of life breathed into a body of flesh as birth, as that “life” is limited to the timeframe a body of flesh takes to become a corpse and return from whence it came. Thus, “life” is relative to eternal “life,” which is only known when one’s soul has found the “peacefulness” of Yahweh and His Son surrounding one’s soul-flesh. The Greek word written next by Paul – “diagōmen” – is the first person plural subjunctive that says “we may pass” or “we might carry over.” This says that eternal “life” extends beyond the time a body can support the breath of “life,” so that “life may carry over” in “these” who have found the “peace” of salvation.

Following a comma mark of separation, Paul then concluded verse two by adding, “within to all to godliness kai to seriousness .” Again, the use of “en” is a statement about the soul being possessed, were all “these” saved have been moved “to godliness,” which is then importantly explained as being the sincerity of commitment, where there is no semblance of falseness or pretense. To be moved “to seriousness” is a statement of divine union at the altar of subjection totally, completely, and willing through love to Yahweh forever.

Following the period mark that ends verse two, it is important to see that the first word of verse three is the lower case “touto,” meaning “this.” This absence of capitalization shows the syntax of normal language does not apply to divine Scripture, where capitalization of the first word completely diminished there being any extra value denoted in common capitalization. This being seen must then take one back to the capitalized first word of verse one (“Parakalō”), such that in divine syntax there is nothing that should be overlooked as common and needless. All capitalized words in divine Scripture (just like all uses of “kai” are to be read as markers, not words simply stating “and”) must be seen as part of the divine syntax that led the hand of an Apostle to write the Word of Yahweh.

Following verse two ending with the importance of one’s soul being moved “to seriousness,” verse three is then directly pointing to that state of “dignity,” by beginning with “this.” Because “this” begins a new series of words in a new train of thought (following a period mark), the same “this” also becomes reference to everything stated prior, in verses one and two, relative to heeding an “Urgent Call to Act” so one’s soul (and those of others) will be saved. Here, Paul then wrote the Greek word “kalon,” which says “this” can be described as “beautiful” or “good,” with the implication of usage allowing it to say, “an outward sign of the inward good, noble, honorable character; good, worthy, honorable, noble, and seen to be so.” (Strong’s) In that, it becomes important to recall how Jesus scolded the young, rich man who addressed him as “good teacher,” when Jesus replied, “Only God is good.” Here, the same intent must be understood, as Paul was led to say “this” change from the old to the new is the “beauty of Yahweh’s work.”

At that point, Paul wrote another “kai,” which importantly explains “good” as a change that makes one “worthy” or “acceptable to be received before the face of this Savior of our souls”. Here, the Greek word “enōpion” means “in sight of” or “before,” where the implication has it project “before the face of, in the presence of, in the eyes of.” (Strong’s) This says that one’s soul (the “within”) must be made “good,” which is a cleansing by the Baptism of Yahweh’s Spirit, so one’s soul-flesh is deemed “worthy,” in terms of purity and without sin. From that state of cleansing, one’s flesh can then become the physical “face” of Jesus, as the Son of Yahweh reborn. The name “Jesus” means “YAH Saves,” which makes the soul of Jesus (a.k.a. Adam) become the “Savior. This presence is again “within” one’s soul (not separate or external), so the use of the Greek plural possessive pronoun “hēmōn” is translates as “ourselves,” but the use of “selves” can only mean “souls.” Therefore, Paul wrote that the “Savior of our souls” possesses each soul individually; and, Paul then wrote the capitalized word “Theou,” which divinely elevates “of God” to say Yahweh possesses each of His wife-souls through His Son’s presence, sent by Him to those souls that heed the “Call to Act” for salvation.

Following a comma mark at the end of verse three, verse four then begins by Paul stating (inspired by Yahweh), “which all humanity (men and women) intend to be saved”. In this, the Greek word “anthrōpous” (which was stated at the end of verse one, as “anthrōpōn”) is a plural statement of “men,” but must be read as “mankind” or “humanity.” This is then a statement that the only thing that separates a human being from a corpse is the soul animating otherwise dead flesh to the semblance of life. It is those individual souls that make up the totality of “man” or the “human race” that knows coming into its flesh at birth, each soul has committed to Yahweh to find its way back to Him again, before death releases a soul for Judgment. Thus, each soul of “humanity intends to be saved.” That, however, is not the case, after a soul becomes enslaved by its flesh and the urges whispered into human brains by Satan.

Following another comma mark of separation, Paul then wrote another “kai,” which denotes the importance of understanding “into knowledge of truth to come”. This says the “intent to be saved” demands a soul seek Yahweh to guide him or her, so “into” one’s soul “comes the truth” that leads to taking the first step towards change from the sinful to the pious. Here, “of truth to come” (where the Genitive case shows “truth” possessing one’s soul) this is relative to divine Scripture, which is easily read, but impossible alone to decipher for the “truth.” This says possession “of truth” is that of the soul of Jesus, who leads one’s brain to see divine Scripture in a new light, one “of truth.” To fulfil the “intent to be saved,” it is important to realize this “intent” cannot be fulfilled alone. It demands divine possession and submission of self-intellect to receive insights “of truth.”

Following the period mark that ends verse four, verse five begins with the capitalized Greek word “Heis,” which means “One.” With verse four ending by saying, “into knowledge of truth to come,” the number “One” must be seen as divinely elevated to the level of Yahweh, where Yahweh is the “One” God, Jesus is His “Only” Son, and the soul of one saved has become “One” with Yahweh and Jesus, through divine marriage and the soul of Jesus joining with one’s soul, becoming its “One” Lord. Paul then added that “One” is “indeed God,” where the possession “of truth” can “Only” come from Yahweh.

Following a comma mark of separation, Paul then repeated the word “heis,” this time in the lower case, which says “one” is the union of a soul with the soul of Jesus, where two souls merge as “one.” With the capitalized “One” said to “indeed” be “God,” the lower case “one” is then importantly (from use of “kai”) “the mediator” or “go-between” “of God,” where the Genitive case again states the divine possession “of God.” This is then importantly said to be (from another “kai” written) “of mankind,” which says the “mediator” comes from “God” to possess the souls “of mankind.”

Following a comma mark of separation, Paul then ended verse five by stating, “mankind Christ Jesus,” where two capitalized words are written back-to-back, with each separately divinely elevated to a level of Yahweh. Both “Christ” (from “Christos”) and “Jesus” (from “Iēsous”) are then that which differentiates normal “mankind” from that possessed by God, as that “of mankind.” Here, it is vital to realize that the Greek word “Christos” is a statement of divine “Anointment,” where the level of Yahweh means Baptism by His Spirit, which cleanses a soul, making it possible to be possessed by the most pure Son, “Jesus.”

The word “Christos” is synonymous with the Hebrew word “Mashiach,” which in English is “Messiah.” Both mean (in the lower case) a ceremonial “anointment” with oil, by a high priest. Because David was both lower case and capitalized “Anointed” as a boy (by Samuel and Yahweh’s Spirit poured out upon his soul forever), there is no limit to the word “Christ” or “Messiah” to only being that human being that walked the earth, by the name of “Jesus.” The name “Jesus” (told to be the name given by Gabriel when Mary was informed she was pregnant with the Son of God) means “YAH Saves.” As such, the name “Jesus” here means “YAH Saves” all souls who He has Anointed, by sending the soul of His Son to Save their souls. The prerequisite for salvation is then being made pure, as a “Christ” of Yahweh. The Son of Yahweh is then the “mediator between God and mankind.”

Following a comma mark ending verse five, verse six has Paul explaining the final remark in verse five: “mankind Anointed so YAH Saves.” Here, Paul wrote, “this having given his soul a ransom on behalf of all”, which says the physical Jesus was “himself” (where “self” equates to a “soul”) the soul of Adam reincarnated. Adam is the Son created by Yahweh for the purpose of saving souls, which was planted by Yahweh into the womb of a virgin girl, to be born of a woman, destined to die, “so his soul would be the payment for redemption on behalf of all” souls seeking salvation. Paul then added this even had already taken place, releasing “his soul as ransom on behalf of all,” due to “this testimony to event to one’s own.” Saul was “testimony” or “witness” to the result of Jesus’ death releasing his sol to save others, as the truth of Christianity’s spread. Paul, himself, was a “witness” to the soul of Jesus speaking to his soul, when Paul was saved.

After a comma mark ending verse six, Paul began verse seven by expanding on “this testimony to event to one’s own,” especially placing focus on “his own testimony” that the soul of Jesus was “ransomed” to pay Saul’s debts of sin. In this, Paul wrote, “into this I was placed my soul a proclaimer kai an apostle — truth I speak”. This says Paul was a “witness” to this resurrection of the soul of Jesus in new flesh, merging with a host soul, becoming the Lord of that entity. Because the Greek possessive pronoun “egō” is translated as “myself,” with “self” equating to Paul’s “soul,” it was not Paul who spoke, but the soul of Jesus having come into Paul’s soul that “speaks the truth.” Because Paul was recognized as “speaking the truth,” he announced he was “a delegate” or “an apostle” in the name of Jesus. That possibility was because Paul was Anointed by Yahweh as a Christ, so the soul of Jesus could join his purity with that made pure.

Following a semi-colon mark that separates that statement from a similar, yet different statement, Paul added: “not I speak falsely — a teacher of Gentiles”. That means Paul speaking to those who knew nothing of Hebraic Law would know what Saul was raised to believe, falsely, which led him to persecute Christians wrongly. By “teaching Gentiles,” Paul could only bring their souls to submit to Yahweh by speaking the truth. Following a comma mark of separation, Paul then concludes verse seven by adding, “within to faith kai to truth .” This, once more, states “en” as a soul level of commitment brought about by speaking the truth. It sets true “faith within,” which is far greater than beliefs without proof. The proof of “faith” is importantly a soul being able to understand the “truth,” from divine insight “within” their souls.

Language, Luke, Teaching

Luke 16:1-13 – The parable of the unrighteous manager

December 25, 2025 R. T. Tippett Leave a comment

Jesus said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. So he summoned him and said to him, `What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.’ Then the manager said to himself, `What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.’ So, summoning his master’s debtors one by one, he asked the first, `How much do you owe my master?’ He answered, `A hundred jugs of olive oil.’ He said to him, `Take your bill, sit down quickly, and make it fifty.’ Then he asked another, `And how much do you owe?’ He replied, `A hundred containers of wheat.’ He said to him, `Take your bill and make it eighty.’ And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.

“Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? And if you have not been faithful with what belongs to another, who will give you what is your own? No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.”

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To best grasp the intent of Jesus telling this parable, one must see how Luke wrote the word “kai,” denoting importance that must be found is “advantageous for those disciples” (as “pros tous mathētas”). This parable is directed to those who followed Jesus, including more than the named twelve, as a story of his ministry. This means the individual highlighted in the parable is the “unrighteous manager” Judas Iscariot, who Jesus knew was the keeper of the purse for the ministry; and, that purse was losing funds due to mismanagement by a corrupt money handler. Still, while that immediate focus is calling Judas out amid his peers (without clearly being known), the implications go far beyond that one individual who cheated the group and all who gave to the ministry of Jesus, to every Christian organization existing from then until today (and beyond), as all have in their midst the same wolves in sheep’s clothing.

When Luke then wrote of a capitalized “Anthrōpos,” the capitalization elevates the meaning to a divine level equal to Yahweh, taking it well beyond the simplicity of “man, mankind, a human being or one of the human race.” As a capitalized “Man” the meaning is then the Son of Yahweh, where the Hebrew word “Adam” means “Man.” When Luke followed this with the words saying, “a certain one he existed” (from “tis ēn”), this not only implies the “Man” was of those considered to be the children of Yahweh (Jews), but it was a known “Man” that “existed” and known to be “rich.” Here, the word meaning “wealthy” must be seen as a “Man” in possession of that which Jews were known to seek; so, there was no shortage of ‘customers’ seeking the “Man’s” material offerings. This also means the “Man” was “rich” in friends who wanted to be close to such a “wealthy” person. Still, the deeper truth of “rich” is that the “Man” possessed the Spirit of Yahweh within his soul-flesh, which was the true product the “Man” offered that Jews sought – the truth of salvation and eternal life beyond death.

When Luke then wrote that the “Man” had a “manager,” the Greek word written (“oikonomon”) properly states “a manager of a household,” implying “a steward, guardian,” who was often a “freedman” that had once been a slave. While this makes one assume the “manager” was in some position as an accountant, Luke actually wrote (divinely inspired to read the truth): “kai he [the manager] had charges brought upon his soul according as squandering these possessions of his soul [of the Man]”. Here, the use of “possessions,” from “hyparchonta,”meaning “I begin, am, exist, am in possession,” this is less about things grown on a farm, because the source of the “Man’s wealth” is not stated. Here, the “possessions” is more intended to be read as a “freedman” being “possessed” by the “Man,” as a dutiful servant in his name, who “manages” the “wealth” of popularity the “Man” receives from Jews. The use of “kai” says it is important to realize the “manager” had ”squandered” the trust and responsibility given freely to him by the “Man.” As an asset to the “Man,” as one in his “possession,” the “manager” was expected to represent the “Man” on a high standard, as a “freedman,” but he instead failed to demonstrate his being so “possessed” by the “richness” of the “Man’s” Spirit.

Now, when we read that the “manager had charges brought against his soul (where “autō” equals “himself, with “self” representing a “soul”),” the assumption is some Jew came forward secretly and informed the “Man” that his “manager” was not representing him justly. When the capitalization of “Man” is seen to be the Son of Yahweh, the All-Knowing One God, then “the charges brought forth” is Jesus stating he knew Judas Iscariot was wrongfully representing Jesus, because the Father informed the Son through divine insight Jesus possessed. This means when the ”Man” “called” upon “the soul of the manager” (“his soul,” from “himself”) and asked, “What this I hear concerning you?” that heard was divinely stated, because Yahweh knew the soul of the “manager.” When nothing was said in response by the “manager,” his lack of defense becomes a statement that his soul could not lie in Judgment by Yahweh, spoken through the Son. Therefore, the responsibility held by the “manager” to represent Jesus was taken back, because his soul had proved unwilling to be “possessed” by the soul of Jesus, as an extension of the “wealth the Man possessed,” by the Spirit of the Father.

When we do hear the inner thoughts of the “manager” (from “Said then within his soul” – “Eipen de en heautō”), he said he was too weak to dig and too ashamed to beg.” In that, “to dig” means he was not strong enough spiritually to face the grave. Knowing he was not ready to die, he also said he was not about to “beg” for forgiveness. That means the “manager’s soul” was in denial of his due Judgment coming.

In verse four it is important to see the scheme devised by the outcast “manager.” The Greek written by Luke states: “dexōntai me eis tous oikous heautōn,” which translates into English as this: “they may welcome me into these dwelling of their souls”. To assume that the “manager” has been living at the “dwelling” of the “Man,” as the “manager” of his “wealth,” this in reality states the soul of the “manager” has been claiming to be filled with the Spirit of Yahweh, through the “richness” of Spirit the Father allowed to His Son. Once the soul of Jesus announces to the irresponsible “manager” that his soul no longer “dwelt” with Yahweh’s Spirit, the device crafted by the “manager” is to join his corrupted soul with those who were like he had been, their souls also “dwelling” with the Spirit of Yahweh, through the “wealth” of the “Man” they followed. This announces the “manager” as having been possessed by demon spirits, making him be cast out by Jesus from his midst. The plan was then to merge his demon soul with those who likewise were not as committed to serving Yahweh as they put on.

In verse five, Luke began with a capitalized “Kai,” which denotes great importance needs to be understood in his writing, “having called to his soul [the outcast manager] one each of these debtors of this of lord of his soul [each debtor]”, this is greatly important to grasp as a demon spirit visiting a soul that has sins that need to be paid. The “master” or “lord” is then the “Man” who is “rich” with the Spirit of the Father. Each sinner – as regularly described in the Gospels as tax collectors, Pharisees, Sadducees, scribes, high priests, lepers, blind, sick, frail, etc. – has come to the “Man” and received free offerings of the “wealth” of Spirit he has been given by the Father to give. As such, their debts of sin have been paid by the “Man,” as a ‘loaner’ Baptism of Spirit. Each will be expected to honor this debt of cleansing of worldly ailments when the “Man” has his soul released and it is then free to totally possess a debtor soul after that soul marries Yahweh, is made pure by the Spirit, and is then the virgin womb in which the soul of Jesus is then resurrected, so that soul-flesh can enter ministry for the Father, in the name of Jesus. This great importance must be understood in this part of the parable.

In verse five, Luke then has the outcast “manager” ask, “How much you owe to this master (or lord) of my soul ?” Here, the Greek word “Poson” is capitalized, elevating the meaning to a divine level that equals Yahweh. This means the question posed is relative to asking “How much” the first debtor’s soul was worth, as far as sins set aside until later, when spiritual payment would come due. To then say, “you owe to the master of my soul,” the question is then a challenge to have the demon spirit that was the “lord” over the outcast “manager’s” soul become the new spirit to whom the first debtor would owe later. This becomes relative to the conclusion, where Jesus spoke of being unable to serve two masters. The demon spirit that had overtaken the soul of Judas Iscariot, turning his soul away from Jesus (while he pretended to still serve him and Yahweh), was offering to do the same to a spiritual debtor whose past sins had been partially forgiven, pending the release of Jesus’ soul, at his physical death. This means the question asked here and in verse seven to the second debtor is relative to Satan asking, “How about I let you keep some sins, without asking you to pay for them in Judgment, if you will allow my lord to become your lord too?”

In the two debtors asked, thy responded seemingly in physical products that they had received freely, which they were expected to pay for in full later. The first is an amount of “oil,” which is understood to be “olive oil.” The second is an amount of “wheat” or “grain,” with both amounts much more than one person would consume himself. Here, the “olive oil” should be seen as the first debtor being given the ability to anoint others with the blessed “oil” of the “Man,” much as a priest or minister in a Christian church will routinely do, as a way of marking souls as promised to Yahweh in spiritual marriage. The second is then the spiritual food that was given by the “Man,” so the second debtor could feed the spiritually poor in the name of the Son. When the outcast “manager” offered to allow half of the “oil” to be wasted, where no souls would be marked as saved, while the other half would believe the “oil” marked them for salvation, keeping them devoted to the “Man” and the Father, the suggestion is for two “masters” to be in play: one blessing “oil,” with the other blessing nothing. As for the spiritual food, the offer to reduce the meaning of Scripture by twenty percent says half-truths would be offered to all, with only a portion served the partial truth being led to seek the missing truth. This has to be seen as the way churches that are led by false shepherds (like the Temple in Jerusalem), taught poorly by hired hands (like the rabbis in synagogues beholding to their master in Jerusalem) would result in a watered down version of religion, keeping souls from finding salvation, accepting the promise of half-truths as the path to righteousness.

In verse eight, after the “manager” has cheated the “Man” and his “debtors,” Luke wrote another capitalized “Kai” to denote more great importance needed to be found following. Here, Luke wrote that the “master praised, commended, or applauded” (from “epēnesen”) the “manager” for having become in the possession “of this of unrighteous,” where the Genitive case is stated in “tēs adikias,” implying the “manager” was “applauded” for acting “unjust” and “hurtful” against the “master” and his “debtors.” The “applause” was then stated to be “because wisely, prudently, and/or sensibly” his “acts” had been.

This is of great importance because it says the “manager” had “acted” secretly, rather than sit down with both the “Man” and his “debtors” to negotiate openly a discount in debts owed. While the “manager acted” privately, letting no one know he had been dismissed from his service as the “manager” of his “master’s wealth,” nothing his soul did, which involved the souls of others related to the “master” went by unknown. This says that Yahweh knows all sins, from all times; and, it says that all sins of all kinds are motivated by thoughts from a fleshy brain, which perceives one’s own soul as “wise, prudent, and sensible.”

The wisdom “applauded” by the “master” is then said to be “because these sons of this age to this more intelligent than these sons of this light into this generation this of their souls they exist.” In this, the repetition of “sons” (in the lower case) needs to be understood as a statement of souls (which are eternal and spirit, thus of masculine essence – as “sons”) that are born into bodies of flesh, where all are “descendants” of Yahweh’s breath of life. Those who are “sons of this age” is then a statement about the wisdom and intellect that the flesh projects into a fleshy brain, based on external worldly stimuli, to be discerned to fit the wants and needs of the enslaved soul within. On the other hand, the “sons of this light,” or “radiance” that was Jesus, as the Son of Yahweh in the form of a “man,” were souls that rejected the external influences of false “wisdom,” instead being led by the ”light” of truth within, coming from their soul being merged with the soul of this “man of wealth” from the Father. The “existence” that comes into “sons of this light” is a dual soul sent into them by Yahweh, which makes their past sins be washed clean, creating within their souls a debt that must be repaid in service to Yahweh, through the Son.

This is then followed by Luke beginning verse nine with another capitalized “Kai,” denoting great importance that needs to be in the next statement by the “master” to his former “manager.” Here, the “master” spoke as Yahweh, as “egō” is a statement about “I AM,” who then spoke “to your souls,” which were both those swayed by the “unrighteous manager” to reduce their expectations of debt repayment, willing to cheat the “man” who was the “master of the wealth” of eternal life. Yahweh then said, “to your souls you cause beloveds from out of wealth of this of unrighteousness.” In that, the Genitive case – “of wealth of this of unrighteousness” – is a statement of demonic spirit possession by the lesser (and worldly) god Mammon (as Luke wrote “mamōna” as a statement of “wealth”). The Greek word is actually derived from Aramaic, where it means “riches, money, possessions, property,” while implying “mammon.” This says their souls have sought “to trust” (implied by the word “mammon”) in “unrighteous possession” of worldly things, rather than seek to fully repay Yahweh for His Spirit making it possible for their souls to gain an everlasting reward.

Following a comma mark of separation, Luke then had Yahweh say to their souls, “so that whenever it comes to an end they may welcome your souls into these age-lone dwellings.” This is a strong statement that says when the flesh in which they put so much “trust” “fails” and “comes to an end,” then those released souls “might be welcomed” back into the world of “mammon,” where the “sons of the age” live according to the flesh, not the “light” of truth. This says reincarnation is what many Christians perceive as ‘Hell.’

Verse ten then begins with a capitalized “Ho,” which places a divinely elevated focus of “This,” which is the punishment of reincarnation that “unrighteous” souls must suffer, time and time (or age and age) again. As a condolence to this foreseen state of misery, where past sins never repaid are heaped higher and higher in a karmic debt that demands a soul seek to be “sons of this light.” As such, the world is always to be a place where “very little faith within” souls can be expected. However, importantly (from a “kai” written) each reincarnated soul has “within” it the capability to find “many faithful existing.” These are the ministers in the name of Jesus who will still be paying off their erasure of past debts, speaking the truth from the “light” within their souls. This will be the kindling of fire that can set the seekers of redemption into either those of “very little unrighteousness,” or importantly “very much unrighteousness existing,” continuing to condemn their souls to reincarnation into a world of hurt.

This then led Yahweh to ask the question of condition, “if therefore within to this belonging to another , faithful not your souls have been , thisyour souls who will give ⇔ to your souls ?”

This written includes a symbol that is not translated into meaning. It is a “left right arrow,” which says “if that to the left is true, then that to the right is true.” Conversely, “if that to the left is false, then that to the right will equally be false.” When Yahweh says, “within to this belonging to another,” that refers to submission of one’s soul to Yahweh in divine marriage. That cleanses one’s soul of past sins (from the Baptism by Spirit), which allows the soul of Jesus to resurrect as “this belonging to another.” Submission to Yahweh then submits to the soul of Jesus as the Lord over one’s soul and flesh. The “if” scenario then askes, “if this is not one’s soul’s act of “faithfulness,” then to “who does one give one’s soul?” If one choses a self-sacrifice to “unrighteousness,” then “your soul” will reincarnate once again. If one chooses self-sacrifice to the “righteousness” of Jesus, the Son of Yahweh, then “your soul” will gain eternal life.

The ”if” scenario is then a statement that says self-sacrifice can only be made to one, not to two. Thus, verse thirteen states the ‘moral of the parable story,’ where a soul “cannot serve two masters.” This becomes a “love-hate” relationship, where trying to serve two “masters” leads one to choose one over the other. This then says a soul becomes “devoted” – a statement of spiritual union, as “beloveds” – where one is welcomed within one’s soul, while the other is cast out and rejected. In the final statement, the translation of “money” misses the point of the Greek written, which is again “mamōna,” meaning “Mammon.” Whereas the “riches” of the world are quite easily seen through things of value, like “money,” the truth of the options of service has Yahweh state, “you cannot serve God kai Mammon.”

Jeremiah, Language, Teaching

Jeremiah 32:1-3a, 6-15 – A prophecy to buy worthless land on the promise it can be valuable some day

December 25, 2025 R. T. Tippett Leave a comment

[1] The word that came to Jeremiah from Yahweh in the tenth year of King Zedekiah of Judah, which was the eighteenth year of Nebuchadnezzar. [2] At that time the army of the king of Babylon was besieging Jerusalem, and [3] the prophet Jeremiah was confined in the court of the guard that was in the palace of the king of Judah, where King Zedekiah of Judah had confined him.

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[6] Jeremiah said, The word of Yahweh came to me: [7] Hanamel son of your uncle Shallum is going to come to you and say, “Buy my field that is at Anathoth, for the right of redemption by purchase is yours.” [8] Then my cousin Hanamel came to me in the court of the guard, in accordance with the word of Yahweh, and said to me, “Buy my field that is at Anathoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself.” Then I knew that this was the word of Yahweh.

[9] And I bought the field at Anathoth from my cousin Hanamel, and weighed out the money to him, seventeen shekels of silver. [10] I signed the deed, sealed it, got witnesses, and weighed the money on scales. [11] Then I took the sealed deed of purchase, containing the terms and conditions, and the open copy; [12] and I gave the deed of purchase to Baruch son of Neriah son of Mahseiah, in the presence of my cousin Hanamel, in the presence of the witnesses who signed the deed of purchase, and in the presence of all the Judeans who were sitting in the court of the guard. [13] In their presence I charged Baruch, saying, [14] Thus says Yahweh of hosts, elohe of Israel: Take these deeds, both this sealed deed of purchase and this open deed, and put them in an earthenware jar, in order that they may last for a long time. ס

For thus says Yahweh of hosts, the elohe of Israel: Houses and fields and vineyards shall again be bought in this land. פ

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This is actually a rather simple story of prophecy, which prophesizes reincarnation, along with the continuation of prophets and priests who will be made available to the seekers of salvation, whose souls have (for the most greatest part) been abject failures to return and be one with Yahweh, forevermore ceasing their sinful ways. The metaphor of burying the deed in the ground is that of death, with the Covenant between a soul and Yahweh equally rising in future lives, so the two can be joined again “bought in this land equates to “so again dwellings of flesh and spiritual blood within flesh be possessed by in divine marriage by the elohim of those Who Retain Yahweh as their Husband.”

What is missed in the simple reading of these words, to reach that conclusion, is the depth and beauty of the words read simply as names – of people and places. There are fourteen such separate ‘names,” which are divinely written as a way of presenting the spiritual amid the historical, some of which may or may not be repeated anywhere else in the Old Testament. Those fourteen ‘names’ are:

1. Zedekiah – Yah Is Righteousness

2. Judah – Praised, Let Him Be Praised

3. Nebuchadnezzar – Protect Your Servant

4. Babylon – Gate Of God; Anointed, Saturated

5. Jerusalem – Teaching Peace

6. Jeremiah – Yah Throws, Yah Loosens; Elevated Of Yah

7. Hanamel – Grace of God

8. Shallum – Perfect, Agreeable

9. Anathoth – Answers, Afflictions

10. Benjamin – Son Of The Right Hand, Son Of The South

11. Baruch – Blessed

12. Neriah – Yahweh Is A Lamp, Lamp Of The Lord

13. Mahseiah – A Hiding Place Is Yah

14. Israel – Who Retains God

In the set-up that makes it historically be told when Yahweh spoke to Jeremiah, relative to when King Zedekiah had reigned over Judah for ten years, while Nebuchadnezzar had reigned eighteen years and his army was besieging Jerusalem, while Jeremiah had been placed under ‘house arrest,’ the story also says this:

“[1] The word that came to him elevated of Yahweh from Yahweh in the tenth year of king saying Yahweh is righteousness letting him be praised, which was the eighteenth year of he who protects your servant.

[2] At that time the army of the king of the anointed was besieging the teaching of peace;

[3] and the prophet elevated of Yahweh was confined in the court of the guard in the palace of the king praised, where king saying Yahweh is righteousness of the praised had confined him.”

In this translation, where the names have been replaced with the meaning of the words used as names, the antiquity dissolves and the same set-up can be seen as applicable to all times, in all places. The numbers ten and eighteen can boil down numerologically to one (10 = 1+0 =>1) and nine (18 = 1+8 => 9), which reflect selfishness (one) and conclusive change (nine). The title “king” is then either one who wears the crown of self or those whose souls have submitted to a higher power that Lords over their souls, as king. A place of “confinement” is more accurately translated as “imprisonment,” which should be seen as a soul being placed into a body of flesh, from which it can only escape from through submission to Yahweh, so death becomes a rite of passage into eternal life.

This then mean the leap forward from the set-up, to the story Jeremiah told of hearing the word of Yahweh speaking to him, this is then the story of his cousin (of an uncle) prophesied to come to him requesting that he buy land he possessed in a town in the region allotted to the Tribe of Benjamin. Because of Jerusalem being under siege, this land would have been in enemy hands and basically worthless. The metaphor here is a sinner (the “cousin” of an “uncle,” thus one related by blood to the land of Judah) coming to a priest of Yahweh offering his possession in the flesh to Yahweh, as payment for his sins committed. Because this “cousin” was sent by Yahweh and Jeremiah knew of it before it happened, this says Jeremiah confirmed the physical appearance and offer was not to be rejected (knowing the details of how worthless land in enemy hands would be at that time), but accepted. Jeremiah then accepted his “cousin’s” soul as surrendering to Yahweh in marriage, so there would be value well into the future, through eternal salvation.

The verses that tell of the prophecy and it being physically presented can then be read as this:

“[6] The one elevated of Yahweh said, The word of Yahweh came to me:

[7] grace of God born of your uncle perfect is going to come to you and say, “Buy my field that is at afflictions, for the right of redemption by purchase is yours.”

[8] Then my cousin grace of God came to me in the court of the guard, in accordance with the word of Yahweh, and said to me, “Buy my field that is at afflictions in the land of son of the right hand, for the right of possession and redemption is yours; buy it for yourself.” Then I knew that this was the word of Yahweh.”

Here, words such as “field” and “land” must be understood as being of the physical realm, thus of the “flesh.” The “court” of the “guard” is the flesh of a soul submitted unto Yahweh in divine marriage, becoming a priest in the name of the Son – Adam-Jesus. This is one “elevated of Yahweh,” so he or she can be the officiant in the salvation of seekers that also submit their souls to Yahweh. A “field that is at afflictions” is then a sinner who feels strongly the guilt of past deeds, who knows he or she must sincerely repent, in order to be saved. To “buy my field that is at afflictions” means to offer one’s soul up to Yahweh in divine union, so Yahweh’s Spirit will pay the ‘asking price’ – Baptism by the Spirit, eliminating all past debts owed for sins. This means the purpose of a prophet-priest of Yahweh is to receive those seeking divine union and prepare those willing to self-sacrifice for salvation for a most holy matrimony.

When we see how a prophet-priest of Yahweh is led by the inner voice of his elohim (Adam-Jesus) to know when Yahweh has led a sincere repentant soul to the altar of self-sacrifice, then the next set of verses can be read as forever saying this:

“[9] And I redeemed the flesh at afflictions from my relative (in Christ) through the grace of God, and weighed out the debt owed to him, eight (symbolic of power owed to authority) handful of sincere value.

[10] I signed the deed, sealed it, got witnesses, and weighed the debt as balanced.

[11] Then I took the sealed Covenant of commitment, containing the terms and conditions for salvation, and the scroll of Scripture;

[12] and I gave the repayment of debts owed to the blessed new son as a lamp of Yahweh the son existing in the hiding place of Yahweh’s new wife-soul, in the presence of my relative (in Christ) as the grace of God, in the presence of the angelic witnesses who signed the repayment of debts owed Yahweh, and in the presence of all those who praise Yahweh who were sitting in the temple of flesh saved still guarded on earth.

[13] In their presence I charged the newly blessed (meaning a Saint), saying,

[14] Thus says Yahweh of hosts, elohe of all who retain the elohim of Yahweh as their soul’s Lord: Take these promise of everlasting life, both this written on the walls of his or her heart by the hand of Yahweh erasing all past debts owed Him and this book of Scripture, and put them in an earthenware jar, in order that they may last for a long time. ס”

This then can be seen as always applying to the duality of the word of Yahweh that is heard by a soul, versus the written word of Scripture in scrolls and books, which demands the inner presence of Yahweh, His Spirit and His Son resurrected to understand the immensity of the truth the written word contains. It should be seen how deep the above translation becomes, when the whole of Scripture is allowed to unfold before one’s mind’s eye (led by the inner Lord of a Christ), so this goes well beyond the timing of Jeremiah in a waning Judah.

This then leads to the final verse, which says the following:

“[15] For thus says Yahweh of hosts, the elohe of all who retain the elohim of Yahweh as his or her inner Lord: dwellings and flesh and holy blood from the vine of Yahweh’s Son on earth shall again be bought in this physical world that imprisons reincarnated souls. פ”

This is important that “elohe” is a masculine plural form of “el,” as a shortened version of “elohim.” The word does not mean “God” (in the singular), and it only means “gods” (in the plural) when in a lower-case spelling. The word reflects ALL spirits, angels, souls and eternal entities created by Yahweh, with this including those demons spirits that have been cast into the earth, where evil is only allowed to exist. Yahweh placed it as the guards of imprisoned souls, to test if a soul will submit to Yahweh in divine marriage, in order to gain freedom to eternal life in the spiritual realm. The only way for this to happen is for a soul in its flesh to become like Jeremiah (and all the prophets, priests, and saints) and become possessed by “the elohe of Yahweh.” The alternative is to become married to the demons spirits of the world (evil elohim) and build up debt that will be impossible to repay when the fields where one sowed his or her sins is about to be possessed by Satan. The promise is reincarnation will not come without some prophets-priests-saints of Yahweh to become the “lamp of Yahweh” to lead a lost soul to the light.

Language, Psalms, Teaching

Psalm 91:1-6, 14-16 – Beneath the wings of one’s guardian angel

December 25, 2025 R. T. Tippett Leave a comment

1 He who dwells in the shelter of the Most High, *

abides under the shadow of the Almighty.

2 He shall say to Yahweh, “You are my refuge and my stronghold, *

elohay in whom I put my trust.”

3 He shall deliver you from the snare of the hunter *

and from the deadly pestilence.

4 He shall cover you with his pinions, and you shall find refuge under his wings; *

his faithfulness shall be a shield and buckler.

5 You shall not be afraid of any terror by night, *

nor of the arrow that flies by day;

6 Of the plague that stalks in the darkness, *

nor of the sickness that lays waste at mid-day.

—–

14 Because he is bound to me in love, therefore will I deliver him; *

I will protect him, because he knows my Name.

15 He shall call upon me, and I will answer him; *

I am with him in trouble; I will rescue him and bring him to honor.

16 With long life will I satisfy him, *

and show him my salvation.

——————–

This is the companion Psalm for the Track 1 Old Testament reading selection from Jeremiah 32, where Yahweh spoke to His prophet telling him to buy land from his cousin and seal the deed in an earthen jar, which would be buried in the ground, preserved for a long time. The symbolism of that story is one of repentance for past sins, with reincarnation the promise to have another chance to live a life in the flesh for Yahweh (as His prophet, or priest, or saint), with the promise also being that the future will include those like Jeremiah, who are the necessary agents of Yahweh who lead willing souls to the altar of marriage and then officiate that most holy union. The lesson says to be a soul saved and to gain freedom from the imprisonment a body of flesh in a sinful world – to die and be granted eternity with Yahweh in His spiritual realm – one must be led into that light by the servants of Yahweh on earth. Psalm 91 sings of both the divine possession of saints by Yahweh and His Son’s soul, while also being the truth they personally know and teach to seekers, so their souls in their flesh can duplicate that prophet, priest, and saint in many others.

The above translation into English is weak; so, I will reproduce what was written and then interpret each verses.

Verse 1: “he who dwells in the secrecy as the highest , as the shadow of the flesh shall abide .”

In this, the Hebrew word “elyown” is translated as “highest,” with “most high” a common replacement. The word is said to be “the name of God.” (Brown-Driver-Briggs) This makes the implication of “he who dwells in the secrecy” of Yahweh, as the shadow of the flesh” is a profound statement of divine spiritual possession of a soul in its flesh, by the Son of Yahweh – Adam-Jesus. When the masculine singular is recognized as a statement of a non-physical entity – as a spirit, angel, eternal soul – as a masculine entity, this relates to the Son’s soul. For it to “dwell” and “abide” in “secrecy,” “as a shadow,” then this is a second soul resurrected within the host soul of a body of flesh. To “abide” then means this divine second soul “will lodge” or “pass the night” in a host soul, keeping it from the darkness of a world without light.

Verse 2: “I will say , Yahweh is my refuge and my stronghold ; my elohim , I will trust in him .”

This is not David pronouncing “I will say,” but the “shadow of the flesh” that has become the Lord over his flesh (willingly and lovingly). This means David is led to hear and enthusiastically support the soul of Yahweh’s Son “saying, Yahweh is my refuge and my stronghold.” In this, “Yahweh” is specifically named, unlike the weak English translations that throw that name out with the garbage associated with the Jews who killed Jesus. This says ALL souls that will be Anointed by the Spirit of Yahweh (like David – made a “Messiah” [Hebrew] and a “Christ” [Greek]) will likewise hear an inner voice speaking that the Lord within comes from “Yahweh.” That gift is a wedding gift, as the consummation of a divine marriage, where the Son is each time reborn in a new soul, in new flesh. The presence of the Son is then the guardian that protects a once sinful soul (cleansed by the Baptism by Yahweh’s Spirit) from ever sinning again. One’s soul takes “refuge” as a soul that follows that divine lead and, a Lord over one’s soul-flesh, will be the inner strength that will keep all urges to sin from ever being heard, thus never followed. This will then make the “Yahweh elohim” that is the Son (Adam-Jesus) become one’s own personal “elohim.” This is the necessary resurrection that ensures salvation. With that inner strength as one’s Lord, then one has transformed from the belief of religion based on Scripture, to “trust in him,” which is the deep faith that the Son enlightens one to the light of truth, making all questions of darkness disappear.

Verse 3: “for he will deliver you from the snare of the trapper , from the plague of desires .”

Again, the third-person masculine pronoun “he” (“hū”) is reference to the soul of Yahweh’s Son within one’s soul-flesh, as its Lord and protector. The essence of “to deliver” means to “to snatch away” from the dangers of sin. The Hebrew words translated as “the snare of the trapper” can equally say “the bird trap of the fowler,” where the metaphor of a bird (as a winged creature) is that of an angel, which also relates to the ethereal realm as a spirit or soul. The soul is ensnared in a body of flesh and naturally wants to fly away, which means death, when the soul is released to Yahweh. The “fowler” or the “trapper” is then no different than the serpent in Eden, as the craftiest of the creatures. He is himself a spirit, fallen angel, condemned soul, who earned that distinction by going against Yahweh command to help mankind. Instead, he tries to lure souls into the “snares” of sin, which not only keeps a soul imprisoned within a body of flesh, but makes it come back again (reincarnation), if those sins have not been redeemed. This means “he will deliver you” has to do with Yahweh erasing past sins by His Baptism of Spirit upon one’s soul forever, with His Son then sent in to make sure no further “traps” will be entered.

Verse 4: “with his wings I he will overshadow you and underneath his wings you will find refuge ; target and shield his truth .”

Here, the metaphor of birds continues, where the inner soul of the Son (Adam-Jesus) is projected as a most divine angel of Yahweh that uses “his wings” as the protection that surrounds a wife-soul of Yahweh and its body of flesh. The vertical bar denotes a place to pause and reflect on “his wings” being a statement that the soul of Adam-Jesus is indeed a guardian angel. Following the vertical bar (I), the Hebrew word that can state “cover” is translated as “overshadow,” which matches the statement in verse two: “as the shadow of the flesh shall abide.” When “his wings” are seen as “over” one’s soul and flesh, one is then “underneath his wings,” and that is where “refuge’ is provided. This says one cannot be separate from Yahweh’s Spirit, nor the possession of His Son’s soul, as a soul in flesh that ‘believes’ in God and Jesus, but never commits to the truth of that personal experience, which can only come from self-sacrifice and complete submission to Yahweh. This makes one’s soul and flesh become a “target” (also translatable as the ”hook” sought by demon spirits, but “his wings” act as the “shield,” defending one from the lies of demonic persuasion, by knowing the “truth” of all attacks coming forth.

Verse 5: “not you will fear from the dread of night ; of the arrow , it will fly by day –“

In this verse, the opposites presented in “day” and “night” have to be understood as the “light” of truth that comes from the inner voice and the covering of angelic “wings” enlightens the submissive soul-flesh to all dangers that the presence of Adam-Jesus is defending. The “arrow” is then the flight taken by the truth, against all incoming threats. With the truth always shooting down lies, there is no “dread” coming from unseen lures, urges, or demonic whispers. The “arrow will fly by day” as the light of truth setting the path of righteousness, from which one will not be sways to veer off.

Verse 6: “in the plague of darkness walks ; to the destruction will lay waste in daytime .”

Here, David sings that the “darkness of fear” lurks. The Hebrew construct “ya·hă·lōḵ,” rooted in “halak,” the meaning “to go, come, walk” can also be found in Scripture translated as “crawls, grows, prowls and wanders.” This says the “pestilence” or “plague” that lurks in “darkness” tries to remain hidden, so “fear” will “come” into one’s soul and flesh. The cure for that “fear” is the “destruction” of the “darkness,” which comes in the dawning of light, “laying waste” to all “fears,” as they are seen for what they truly are – illusions of shadows. The soul of Adam-Jesus is then the protector who brings the “daytime” and “destroys” the darkness.

—– skip forward in the verses —–

Verse 14: “when on me he has set his love then he will rescue me ; he will set me on high , because his has become my name .”

In this, it is important to grasp the truth of spiritual “love” (rooted in “chashaq”). Spiritual “love” is well above and far beyond anything that can be related to the physical emotion of the flesh, which is called ‘love.’ Spiritual “love” comes from the Son of Yahweh, as Adam-Jesus IS the truth of Spiritual “love.” Only by having “his love set upon” one’s soul-flesh can one begin to attempt to put into words what that ‘feels’ like. It is indescribable in human terms. It can only be known by personally experiencing the presence of Adam-Jesus within one’s soul, as the Lord over one’s self. That presence means one’s soul has been “delivered” or “rescued” from all past sins, which can only be washed away by the Spirit of Yahweh pouring out upon one’s soul forever. That cleansing by the Spirit makes it then possible for one’s soul to receive the soul of the Son, who is the epitome of Spiritual “love.” To be “set on high” means to ‘feel’ the presence of Spiritual “love,” which is on the level of Yahweh, with nothing possible to be “higher.” When David sang, “because he has become my name,” this is a statement of a soul’s self-sacrifice at the altar of divine marriage, so one’s soul-flesh is in His “name.” When one receives the soul of the Son, then one’s flesh walks the earth in ministry, “in the name” of the Son – Adam-Jesus reborn.

Verse 15: “he will call upon me ׀ and I will answer him , from him I am in distress ; he will rescue me and I achieve honor from him .”

This is a statement of ministry, where the “call” is to serve as a devoted wife-soul. The vertical bar leads one to pause and reflect on this “call” being an expectation. A soul cannot “call upon Yahweh” and tell Him to serve one’s needs. Total submission means to be on “call” for the lead of His Son’s soul within – as one’s Lord – which makes the “call” to be ministry “in his name,” for the purpose of leading others to self-sacrifice unto Yahweh and being reborn as His Son. When one has not made this divine “union” – one’s soul to the Spirit of Yahweh – then one will forever be in “distress,” due to the guilts of sins committed. When David sang, “he will rescue me,” this sings about the redemption of all past sins, where the payment agreed to (the Covenant vows of marriage) is to heed the “call” that will come from His Son’s soul within one’s soul-flesh. When one obeys the “call,” then one will “achieve honor from him” – the name of Adam-Jesus – as a saint in his name leading the lost to salvation with words of truth.

Verse 16: “with eternal life I will satisfy him ; and see him , my salvation .”

This is David singing to the marriage that is sealed with a soul’s self-sacrifice and forever commitment to Yahweh. In return, the wedding gift is His outpouring of Spirit that cleanses a soul forevermore. That gift is like a wedding band, which signifies an eternity of satisfaction between two Spiritual lovers. In the eternal realm one is able “to see Yahweh,” because the warning says, anyone who sees Yahweh will die.” When one has been “satisfied” with “eternal life” – a great length of daylight” – the no death can ever occur to the soul. When a souls’ body of flesh can no longer support a soul within it, then the flesh will die; but the soul will never again experience the punishment of death when sins have not been paid. The “salvation” gained is “mine,” which is a possessive pronoun that says that soul is possessed by Yahweh in divine marriage (in His name) and also possessed by the soul of the Son (in his name in the flesh).

Amos, Language, Teaching

Amos 6:1a, 4-7 – Pretending to be holy

December 25, 2025 R. T. Tippett Leave a comment

[1a] Alas for those who are at ease in Zion, and for those who feel secure on Mount Samaria.

—–

[4] Alas for those who lie on beds of ivory, and lounge on their couches,

and eat lambs from the flock, and calves from the stall;

[5] who sing idle songs to the sound of the harp,

and like David improvise on instruments of music;

[6] who drink wine from bowls, and anoint themselves with the finest oils,

but are not grieved over the ruin of Joseph!

[7] Therefore they shall now be the first to go into exile,

and the revelry of the loungers shall pass away. פ

——————–

In verse one, the ‘name’ that appear need to be read as the meaning of the words, from which the names are formed. The word “zion” (“tsiyyon”) comes from the root noun “sayon,” which means “dry place or sign post.” The Arabic root verb means “to defend.” This means the word written by Amos, sent to him through divine inspiration, bears an everlasting meaning that makes the statement: “Alas for those who are at ease in a dry place or standing individually as a fortress against evil, let those be sign posts that warn where not to go.”

When the first half of verse one then speaks of “Mount Samaria,” there is no such place. Further, Hebrew as a written language does not have capital letters, as do other languages, so that written says “the hill country of shomrom.” The place “shomrom” was the capital of the Northern Kingdom (after the splits), which is typically called “Samaria.” Still, the word behind that ‘name’ bears the meaning (from the root Hebrew word “shamar”) “place of watch keeping,” as the root verb means “to keep or guard.” Thus, the continuation of Amos’ warning in verse one says, “and for those who feel secure on higher ground keeping watch over their souls.” Because Amos was a prophet of Yahweh and spoke what Yahweh told him to speak (or write), the only concern Yahweh has for “those in a dry place” and “those who pretend to be vigilant from higher positions in life (the rich and famous), the material that relates to places and bodies of flesh is nothing. Yahweh spoke spiritually to a prophet, about the souls of those who pretended to serve Yahweh spiritually, when they only served themselves (self-egos).

Verse 4: “those lying down on beds of ivory , and those unrestrained on your couches ; and eat lambs from the flock , and calves from the midst of the stall –“

The symbolism of “lying down on beds” is sleep; and, sleep is metaphor for death. This makes the warning posed by Yahweh, through His prophet Amos, be those who find comfort and wealth (symbolism of “ivory”) from the material realm, where the soul is imprisoned in a body of flesh that is bound to die, releasing the soul for Judgement. To then be “unrestrained on your couches” is a symbolic statement about the Jews who only reclined to eat the Passover meal, because eating while lounging on a “couch” is a sign of the opulent royals of the world. To be “unrestrained” to pretend to be of royal blood (as children said to be of Yahweh, through His Law given to them by Moses) are further positioning their bodies of flesh in the ‘bound to die’ position. To then “eat lambs from the flock” is not only a statement of the Paschal lamb that spreads the blood of the Son on the doorway to one’s spiritual dwelling, saving the soul within its flesh, the statement by Yahweh is to devour the innocent “lambs of the flock” by teaching them nothing of value, while pretending to be rich in the Word of God (like Amos was as a prophet of Yahweh). The element of eating “calves from the midst of the stall” is then a statement about veal, where young calves are fed in cages, not allowed to exercise and strengthen their muscles. There is doubt about the slaughter of calves as being ‘kosher’ food for Jews; but the metaphor must be seen here as the calves reflecting the children of the Norther Kingdom, the leaders of which Amos preached. They kept the children in stalls, not allowing their souls to exercise the truth of Scripture, while being fed fattening falsehoods and half-truths, which weakened their ability to be ‘beasts of burden’ for Yahweh.

Verse 5: “those who chant upon the mouth a psaltery , like beloved – they will account for their souls vessels of song .”

In this verse, Yahweh led Amos to write the Hebrew construct “kə·ḏā·wîḏ,” which is typically read as “like David,” as if a proper name is the implication. Again, the meaning behind the name is “beloved one.” This means “those who chant upon the mouth” are those who sing the psalms of David, which all Israelites and Judeans (people of the two kingdoms, not the truth behind the meaning of those names) did. After the fall of those two kingdoms and the speaking of the prophets were recorded on scrolls, the Jews would read some of each every Sabbath, much like Christians in branches that are catholic or universal read Old Testament, Psalm, Epistle and Gospel. To simply “chant upon the mouth” those most divine words does not make one’s soul be in close relationship with Yahweh (His wife). The use of “psaltery” or “instrument like a harp,” the pretense of singing the psalms of David makes them spear (to each other) as “like beloveds” of Yahweh – when they are not. The reason Yahweh chose His prophet Amos to warn the pretenders was they endangered their souls, because “they will account for their souls” as if singing the words (or repeating them in unison, wholly or by alternate verses) makes them as if they are the “vessels of song,” like David or Amos. The danger is pretending to be a prophet (or saint), when one’s soul if filthy dirty from sins; and, singing psalms of David does nothing to wash away sins.

Verse 6: “those drinking from bowls wine , and with the choicest oils they anoint themselves ; but not they are sickened over the breaking of the increaser .”

Once again there is what appears to be a proper name written, which is “Joseph” (from “yō·w·sêp̄”). The word behind the name means “increaser,” from the verb “yasap” meaning “to add, increase, or repeat.” The Biblical character known as “Joseph” was the most spiritually elevated of the sons of Jacob, who had “supplanted” his brother’s birthright and then fought his soul to be pronounced “Israel,” a word that means “who retains the elohim” of Yahweh as his Lord. Because the sons of Jacob were all far from being spiritually elevated souls, they were those who “broke the addition” of the soul of Yahweh’s Son from being their personal Lord (each reborn as the truth of the word Israel). When this is seen, the Amos was led to write about the audacity of lost souls pretending to be the children of Abraham, Isaac, and Jacob “drinking from bowls,” supposedly filled with the “wine” that is the blood of a Messiah or a Christ – the blood painted on the doorway of their dwellings, saving their souls from the pass over of death. Instead, they drink themselves drunk on the thought that they can do as they wish, never to be punished and forbidden life eternal with Yahweh. Likewise, they heap spoonfulls of oil – deemed holy by a false shepherd or hired hand – in the same way Christian employees of religious organizations use the finest olive oil to pretend to bless as holy. Meanwhile, none of these false shepherds “are sickened over the breaking of the increaser,” where the whole point of a holy lineage is spiritual salvation, requiring teachers of the truth of Scripture that leads the lost to be found and saved.

Verse 7: “thus now they will go uncovered as the head of those removed ; and those turned aside , banquet those who go free .”

The use of the Hebrew construct “bə·rōš,” as a form of the word “rosh,” is translated as “the head,” where the saying goes, “as the head goes, the body will follow.” In between is two uses of “galah,” meaning “to uncover, remove.” Here, the dual meaning says the “heads” that lead the body wrongly will be “uncovered,” such that the result is that all who follow them (the body of those claiming bloodlines to Jacob) will be “removed” from that distinction. The segment that then places focus of “those turned aside” means the “head uncovered” will be as false shepherds and hired hands, whose profitability as religious leaders is all about turning the people away from Yahweh and to their control. Still, the reward for those who will turn away from those false leaders will find the wedding “banquet” as the celebration of their own soul’s union with the Spirit of Yahweh and being possessed divinely by His Son’s soul. Those will be the souls that “go free” to eternal life, no longer imprisoned by the beds and couches of bodies of flesh that lead to the sleep of mortal death.

Explaining the Readings

Monthly Archives: December 2025

Luke 15:1-10 – Parables about being lost and then found

Jeremiah 8:18-9:1 – Made to be a daughter of Yahweh’s people

Psalm 79:1-9 – Avoiding demon spirits

Amos 8:4-7 – To only way to avoid punishment is through repentance

Psalm 113 – Wearing the halo of a saint

1 Timothy 2:1-7 – Heeding an Urgent Call to Act

Luke 16:1-13 – The parable of the unrighteous manager

Jeremiah 32:1-3a, 6-15 – A prophecy to buy worthless land on the promise it can be valuable some day

Psalm 91:1-6, 14-16 – Beneath the wings of one’s guardian angel

Amos 6:1a, 4-7 – Pretending to be holy

The Episcopal Lectionary Discerned