All posts by R. T. Tippett

I have an ability to understand Nostradamus in a way that no one else can. I can translate and interpret what he wrote in the letters and verses of The Prophecies, in such a way that can be logically defended. That ability has led me to find that I am able to understand the books of the Holy Bible in ways I never imagined I could. None of this talent has come to me through educational institutions or seminaries, as everything dawns upon me. No one has taught me what I understand. My understanding is purely by divine assistance, which I did not seek to possess, but which I wholeheartedly welcome. Because I do not have this ability to keep to myself, I write freely about those translations and interpretations that come to me, so others may find how they too can understand how Nostradamus was a prophet of God and how Christianity is now failing Christ, just as the children of Israel failed God. Understanding what I have to offer is the only chance this world has for survival. If you would like to ask questions and take the time to seriously discuss this topic, feel free to send me an email or post a comment on one of my blog articles.
Language, Psalms, Teaching

Psalm 77:1-2, 11-20 – Becoming a cloud above the sea that sounds thunder and brings lightning

Leave a comment

1 I will cry aloud to elohim; *

I will cry aloud, and he elohim will hear me.

2 In the day of my trouble I sought adonay; *

my hands were stretched out by night and did not tire; I refused to be comforted.

—–

11 I will remember the works of YAH, *

and call to mind your wonders of old time.

12 I will meditate on all your acts *

and ponder your mighty deeds.

13 Your way, elohim, is holy; *

who is so great el as kelohim?

14 You are ha-el who works wonders *

and have declared your power among the peoples.

15 By your strength you have redeemed your people, *

the children of Jacob and Joseph. Selah.

16 The waters saw you, elohim; the waters saw you and trembled; *

the very depths were shaken.

17 The clouds poured out water; the skies thundered; *

your arrows flashed to and fro;

18 The sound of your thunder was in the whirlwind; your lightnings lit up the world; *

the earth trembled and shook.

19 Your way was in the sea, and your paths in the great waters, *

yet your footsteps were not seen.

20 You led your people like a flock *

by the hand of Moses and Aaron.

——————–

This is the Track 1 Psalm selection that will be read aloud in unison or sung by a cantor on the third Sunday after Pentecost (Proper 8), Year C, according to the lectionary for the Episcopal Church. If read, the Old Testament reading from Second Kings will have been chosen, which includes the verse: “[Elisha told Elijah], “As Yahweh lives, and as your soul lives, I will not leave you.” That pair of readings will be followed by the Epistle selection from Galatians, where Paul wrote, “Live by the Spirit, I say, and do not gratify the desires of the flesh. For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want.” All will accompany the Gospel selection from Luke, where we read: “As they were going along the road, someone said to [Jesus], “I will follow you wherever you go.” And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.”’

It is important to take note of the places where forms of “elohim” and “el” have been casually translated (improperly) by the NRSV as the same: “God.” There are seven such references, where “elohim” is a plural masculine noun and “el” is singular; but neither should be capitalized, as an indication of Yahweh. The standard translation of “Yahweh” into English, as “the Lord,” becomes confusing where the NRSV shows “the Lord” in verse two and verse eleven. In verse two is written “adonay,” while in verse eleven is written “YAH” (my capitalization, as well as BibleHub Interlinear’s). The “yah” is short for “Yahweh,” while “adonay” is the masculine plural noun that says “lords” (no capitalization or attaching article). The words “elohim” and “adonay” are both references to an inner possessing divine presence (a soul-spirit-angel), as “Yahweh elohim.” That references the resurrected soul of Adam-Jesus. The difference between an “elohim” possessing a soul in the flesh (which is individually called an “el”) and an “adonay” is this: the “elohim” possessing has been prepared for ministry, such that “adonay” says one is sent to become the master and teacher of many other souls; so, they too will receive the Yahweh elohim.

Unstated by this presentation of the Episcopal Church is the intro contained in verse one. The NRSV shows this as a separate header, as: “To the leader: according to Jeduthun. Of Asaph. A Psalm.” In reality, this is the Hebrew transliteration of this part of the verse: “lam·naṣ·ṣê·aḥ ‘al-yə·ḏî·ṯūn [yə·ḏū·ṯūn ,] (lə·’ā·sāp̄) miz·mō·wr”. That literally translates to state: “to the preeminent above-praising [praising , ] (gatherer) a melody”.

In that, translators have placed the name “Jeduthun” and “Asaph,” along with the identification of this being “a Psalm,” but the meaning of those three words is as I have translated literally: “praising” (Jeduthun), “gatherer” (Asaph), and “a melody” (Psalm). In addition, the first Hebrew construct says, “to the preeminent,” where the translation of “the chief musician” or “leader” misses the point of “the preeminent” actually being the inner “elohim” that David recognizes in the “melody.” When that is seen, the conjoined words “‘al-yə·ḏî·ṯūn” are more than simply “to Jeduthun,” as they become “above-praising.”

Here, I have mentioned in previous commentaries that a soul in the flesh alone (without an inner “elohim”) is incapable of true “praise” to Yahweh. As such, the “above-praising” is another reference to the inner “elohim,” which is spiritually “above” one’s soul; and, it is the true source of “praising.” David, as a soul in a body of flesh, wrote his songs of praise (melodies or Psalms) from this divine inspiration; and, once divinely inspired by inner “praise,” he physically sang along; and, he wrote the song lyrics and notes down, so others would join along. This becomes the meaning for the brackets surrounding a repeating of “praising,” as the brackets indicate a silent or unseen source of “praising.” The comma placed after the bracketed “praising ,” then separates that spiritual “praising” from the spiritual “gatherer,” which can also translate as “collection,” which is the plural of “elohim,” versus one “el.” When the inner and the outer are joined in physical songs of “praising,” then that becomes “a melody” of many, all as one. This explanation of the introduction must then guide the way one understands the verses contained in Psalm 77.

When one is able to see the truth of this intro, to then listen to what David began singing it is literally translated now differently, knowing “elohim” and “el” are references to the inner presence of a divine spirit that praises and gathers, the same divine spirit in many like David. He sang, “with my voice into elohim and I cried out ; with my voice into elohim , and he listened to me .”

The Hebrew preposition “’el-“ means “to, into, towards” and it is conjoined with the word “elohim” twice. The preposition constructed with the “voice” – “with” – becomes a statement of possession, as the “voice” of David has become the “voice” of Yahweh, from the inner presence of His Son. The conjunction construct twice applied to the verbs “cried out” and “listened” says two are joined in marriage, as one, which both speaks and listens. This means David wrote this verse as representing more than his voice calling to external “gods” (in the plural number). The preposition connected to “elohim” says David’s soul had gone “towards elohim” possession, such that it had come “into” his soul. This is the resurrection of the Adam-Jesus soul, which is “Yahweh elohim.” It is singular in one soul, while being plural as the same in a limitless number of other souls possessed by Yahweh’s Spirit. When David “cried out,” this says he sang “a melody” of praise to that inner presence.

In verse two, David literally sang, “in the day of my trouble adonay I sought my hand ׀ in the night was stretched out and not will grow numb , to be sorry my soul .” In the portion of the lyrics that leads to a vertical bar that reflects a moment of pause to reflect, David sang that both his soul saw “the day” as the light shining, exposing the remedy to “troubles.” The light of truth must bring the light of “day” to a sinful being, before it can see its darkness leads to death (the symbolism of “night”). The “adonay” is an inner teacher of the truth, which in turns transforms one’s soul-body into one who teaches the truth to others. For that to happen, one must first be led by a teacher – Jesus within leads to one becoming Jesus reborn (an “adonay”). That makes “my hand” be the “hand” of Yahweh that teaches, which turns “my hand” into that one extended within by Yahweh – a tool of Yahweh both inside and projecting outward.

This means “was stretched out” is also the extension into one’s soul, so that soul can be extended to others, as a helping “hand.” In no way will the extension of Yahweh’s “hand” “grow numb” or “weary.” It is an eternal presence. That presence can only come into one’s “soul,” when that “soul” confesses sins and is seriously seeking repentance, through complete self-sacrifice. One has to see the light of “day” and know one’s soul does not want to remain in “night;” and, that leads one’s soul to ask Yahweh for forgiveness, knowing if granted it will be forever.

At this point, the basic theme has been laid out for the whole of this song of praise, which is twenty total verses. The Episcopal Church has decided that this only public singing of Psalm 77 should never include verses three through ten. This selectivity of verses should be recognized as an effort to make this song of praise – which places focus on an inner “elohim” – be relative to the Ordinary after Pentecost theme of personal ministry (and David was a minister who led a nation of people to the truth of the name “Israel”).

One should take it upon oneself to personally go and read, then prayerfully discern verses three through ten of this Psalm. One should never see skips or optional verses as a time to celebrate less work towards understanding why one’s religion is important. Such work is what leads an “adonay elohim” to enter one’s soul and lead one to see the light of “day,” so the truth is exposed. The more truth one sees, the stronger the inner presence grows.

Verse eleven then begins with the first word repeated, with the second surrounded by brackets, making it unstated and silent. That is followed by another word placed in parentheses, which is again an unspoken and silent statement. The translators omit the repetition and make useless paraphrases that miss the spirituality that is contained in the silent statements.

The literal English translation is as such: “I will remember [will remember] (the deeds) YAH ; for I will remember from formerly your wonders .” Because the first string of words clearly state (not enclosed), “I will remember YAH (meaning “Yahweh”), this says one’s mind has become Anointed with the enlightenment of the Messianic or Christ mind. The brackets are Yahweh speaking in the first person, as the Spirit of remembrance. This makes “the [unspoken] deeds” of Yahweh be an instant recall of all sinful acts prior, which one’s soul is allowed to recall, when similar circumstances make it prompt an automatic reaction (like an addiction) response to a worldly stimulus. Rather than remembering regrets afterwards, coming from another sin committed, one remember the regret beforehand, helping on be inner motivated to control one’s “deeds” or “acts.” The motivation that assists oneself in not responding to worldly stimuli as one normally would is then the remembrances of the “wonders” that being righteous brings oneself. One remembers what has happened prior, since the “elohim” has come “into” one’s soul.

Verse twelve then literally translates into English, saying “and I have spoken of all your doings ; and of your deeds talk (of) .” This verse sings of the ministry one possessed by an “elohim” is sent into. It says the voice within (Jesus elohim) is “spoken” to others, so they know it is possible for them to transfigure as well. One’s own “deeds” become the source of knowledge that one conveys to others. It is from that personal experience that true faith can be passed onto others. They aren’t told to believe in miracles that no one alive has ever witnessed personally. They are given details as to how miracles actually happened to oneself; so, others can expect similar answers to prayers.

Verse thirteen then literally sings, “elohim to the sacredness your path ; whose el so great , as elohim ?” In this verse, we find two uses of “elohim,” surrounding one use of “el.” In the singular use of “el,” this is the eternal presence that is the life made possible in flesh by one’s own soul. A soul enters flesh at birth, as the first breath that comes from Yahweh. The soul will never die, but its body of flesh will always be nothing more than a temporal residence. The placement of a soul into flesh becomes a test of that spirit, to resist sins and remain pure. Only pure souls can return to Yahweh, without having the Judgment of failure be doled out, which is reincarnation. Thus, the first use of “elohim” says the presence of Yahweh’s pure elohim – Jesus – is what brings sainthood or “sacredness” into a soul. That makes a host soul able to return and be one with Yahweh. The question posed is then asking, “Who has a soul that can do this alone … without that divine elohim?” The answer is no soul.

Verse fourteen then literally says in English, “you the el doing wonder ; you have known in the peoples your strength .” Here, the singular usage of “el” (as “hā·’êl”) makes Yahweh be recognized as the source of all souls; such that, a soul comes from “the el,” where “el” says Yahweh is spiritual and eternal. The “wonder done” is sending an eternal spirit into a body of flesh and then returning it to Him, through the possession of His Spirit and the resurrection within of “the el” that is His Son. It is then the soul of Jesus (that placed into the Yahweh elohim named “Adam”) that brings the “wonder” of salvation.

Because David had been Anointed by Yahweh as a boy, he grew among those who knew him as a saint, possessed by Yahweh’s Spirit (a Messiah), thus he became the “adonayí” that made Yahweh be “known in the peoples.” David became their teacher and lord – anointed by Samuel to be their king – and through the inner presence in David, “the peoples” also became possessed by the same “elohim.” This is the truth of the name “Israel,” which means “He Retains Yahweh as one of His elohim.” This spread of Yahweh’s elohim into “the peoples” – Yahweh having become “known to them” – is what made Israel have “His strength.” No “nation” can ever have the “strength” of Israel, without all its “peoples” being saints.

Verse fifteen then sings literally, “you have redeemed in arm your people ; sons Jacob and Joseph . Selah .” In this the use of “gaal” as “redeemed” means, “the act of a kinsman taking on a widow who had no children to support her after her husband’s death.” Normally, a brother to the deceased husband would do this redemption; but, as told in the story of Naomi and Ruth, when no brothers are alive to redeem a widow, then another from the larger family (usually in the place of birth), who can afford the price of this redemption, will take on the widow’s debt as his own. As such, this is David singing of the Israelites being “your people” who were figuratively widowed in Egypt, where their deceased ‘husbands’ were “Jacob and Joseph.”

When David wrote “sons,” this must be understood as a word expressing divine possession, whereby “Jacob and Joseph” were “sons” truly in the name of Israel. This “arm” of possession becomes the truth about the strength of priests to Yahweh, where all will be His hands, from his “arm of strength” being outstretched. This “arm” is not to make any “peoples” become worldly special – for themselves and their own glory – but to take the knowledge of Yahweh possession to the world, so the world can find true redemption of their souls. All souls alone in a body of flesh are widows, without a masculine protector and a male inheritor of their debts. Yahweh is their redeeming Father, and His Son Jesus is their new spiritual husband, as the Son.

Verse sixteen then literally translates into English, saying “you saw them waters ׀ elohim , you saw them waters they will be in pain ; also , agitated by the abyss .” In this verse, one must be able to recall the metaphor David used in other Psalms, where the world has been seen as a sea of souls. Within the “depths” of that sea lurks the Leviathan, which seeks souls to swallow – symbolism of spiritual possessions, both good and evil. As such, a soul in a body of flesh becomes shaped by its container – the body, in a world of matter.

The placement of a vertical bar of pause, prior to reading “elohim,” says Yahweh “foresaw” this fluid nature of souls, which is why He created His “elohim” – Adam-Jesus. Yahweh knew the “pains” that would come from a world where spirits prey on souls, using the flesh to addict them to sins. The single word “also” says those spirits swimming in the sea of souls are likewise only powerful in the material realm, where lost souls there are their targets. This makes the sea of souls be “churned” or “agitated,” by souls fleeing from spiritual possessions, while spirits chase after souls to possess. The Yahweh “elohim” is created to allow souls to escape that realm.

Verse seventeen then continues this focus on water, with David literally writing (translated into English): “them poured out water ׀ the clouds the voice them given specks of dust ; also your gravel , they will walk .” Here, the “poured out” aspect of “water” leads to a vertical bar, letting one know to pause and reflect on that meaning. Yahweh is the source of all souls in the worldly realm. The pause then points one to understand what a soul is, relative to this “outpouring.”

Those which escape the “agitation of the abyss” elevate above the sea. They become like “clouds,” which is a soul in possession of the Yahweh “elohim.” This too is “poured out” by Yahweh, when His Spirit Baptizes a soul and cleanses it of sins. That allows a soul to rise from the sea, where “the voice of them that is given” is the resurrected soul of Yahweh’s Son. Each saint is little more than a “speck of dust,” thus miniscule in and of itself. However, when elevated souls possess the soul of Jesus, the “specks of dust” gather – as true Christians – which is the ”gravel” that comes together to form the “path” to salvation. The “gravel” becomes a reflection (today) of true Christianity. Each saint becomes a rock in that path to righteous living. It is then upon this path that is paved by saints that lost souls in the sea are led to a return to be one with Yahweh. This is being fishers of men. The ”gravel” produces the “path” of righteousness, which all souls in the flesh must walk first.

Verse eighteen then sings in literal English translation, “the voice your thunder ׀ to the whirlwind , they will become light the flashes of light world , them agitated and they will be shaken on earth .” In this metaphor, it must be realized that “thunder” comes from the “clouds” above. Just as verse seventeen sang of “the clouds the voice,” now that “voice” is said to be Yahweh’s “thunder.” Because “thunder” is booming and rumbling, it is now associated with “the whirlwind,” which is the circulation of “clouds.”

The reading of this Psalm attaches to is that of Second Kings, where Elijah’s soul ascended in a “whirlwind.” This becomes metaphor for a soul elevated, so it can find eternal life, while also leave behind the soul of Jesus for others to become “clouds” from. The “sound of Yahweh’s thunder” is generated by the “flashes of light” – “lightning bolts” – that bring the heavens (the spiritual) into the “world.” In that process of making “light flash,” a loud boom is heard over great distances. That divine “sound” brings fear in those souls alone in their flesh; so, they become “agitated” as souls afraid of being possessed, even when it is by Yahweh. Those souls whom the “lightning flashes” of truth strike – they “will be shaken.” Souls in their ‘flesh” (metaphor of “earth”) will no longer be addicted to the “earthly” delights, as they will have seen the ”light” of truth shake them awake.

Verse nineteen then literally sings in English: “in the sea your journey , your path [your path] (of the waters) many ; and your footprints , not they were known .” This verse sings of the lost souls that make up “the sea.” All have been sent on “a journey” when they enter the material realm.

Here, again, is found the silence of the spiritual realm speaking in brackets and parentheses. The “path” that leads the lost souls back to Yahweh is accepted by all souls prior to reincarnation, as “your path” becomes deeply placed into one’s soul, not found in the memory produced by a fleshy brain. It is the same “path” that is deeply hidden within all the lost souls that make up the “waters” of souls poured out by Yahweh. To make a “sea” of souls, “many” have failed to return and be one with Yahweh before. All of those lost souls have left “footprints” in the past, from having walked the wrong roads of life. This is because their brains could never be allowed to know the way; so, “not they were known.”

Verse twenty then sings in literal English, “you have guided as a flock your people ; as the hand Moses and Aaron .” This does not transfer the power of Yahweh onto such historical figures of Judaic history, such that “the people” are expected to be “led by Moses and Aaron.” Instead Yahweh has “guided as a flock His people,” where David’s Psalm 23 sings, “Yahweh is my shepherd.”

When each soul has sought Yahweh, as a lost sheep – a soul agitated in the sea of souls – then one submits one’s soul to Him as one of His “flock.” Once a soul has submitted to Yahweh and has been raised as a vapor (a “cloud”) “above the sea,” then one becomes possessed by Yahweh’s “elohim.” That “elohim” makes one be reborn as Jesus. Because Jesus is the high priest of one’s body (the tabernacle), then the “elohim” makes on be like “Aaron.” The name “Aaron” means “Bright,” so as Jesus reborn one become the “flashes of lightning” that shines the light of truth for others to see. Presenting that light of truth makes the inner “elohim” project outwardly as an “adonay,” or a teacher of others.

This makes one’s “voice thunder” as the Father within. This makes one “guide the people” in the same way as did “Moses.” Therefore, one cannot put greatness on any human form of a possessed by Yahweh soul, such that one bows down to “Moses,” because he orated the Law for others to agree with. David sang (inspired by Jesus within) that all saved souls will be “guided” to be “Moses” in ministry, with the name “Moses” meaning (among some scholars), “Hidden” or “Covered.”

As the accompanying Psalm that is sung after a reading from Second Kings, this song praises the salvation that comes from an inner “elohim,” which sends one out in ministry as an “adonay.” None of this is seen, when the translation-into-English services take a handful of specific words and present them all as “God.” To be sent into ministry, a soul must have become the “hand” of Yahweh on the “earth.” The world is a “sea” of lost souls, all who have been told to walk a path of righteousness, in order to stop returning to the earth plane as a soul trapped in a temporary body of flesh. The only way to stop that recycling is to become a soul in which Yahweh elohim (Jesus) is resurrected. To begin that process, one must seek salvation on one’s own soul. Then, once sincerity is seen by Yahweh, he will send one an “adonay” to be one’s teacher. This means the path to ministry demands teachers who are Jesus reborn. Without such a Lord in one’s personal life, the world becomes a bunch of agitates peoples, all afraid of each other’s shadow.

1 Kings, Language, Teaching

1 Kings 19:15-16,19-21 – Being Anointed means no going back

Leave a comment

[15] Yahweh said to Elijah, “Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as king over Aram. [16] Also you shall anoint Jehu son of Nimshi as king over Israel; and you shall anoint Elisha son of Shaphat of Abel-meholah as prophet in your place.”

[19] So he set out from there, and found Elisha son of Shaphat, who was plowing. There were twelve yoke of oxen ahead of him, and he was with the twelfth. Elijah passed by him and threw his mantle over him. He left the oxen, ran after Elijah, and said, “Let me kiss my father and my mother, and then I will follow you.” Then Elijah said to him, “Go back again; for what have I done to you?” He returned from following him, took the yoke of oxen, and slaughtered them; using the equipment from the oxen, he boiled their flesh, and gave it to the people, and they ate. Then he set out and followed Elijah, and became his servant.

——————–

This is the Track 2 Old Testament selection that will be read aloud on the third Sunday after Pentecost (Proper 8), Year C, according to the lectionary for the Episcopal Church. If a church has set upon the Track 2 path, this reading will be followed by a singing of Psalm 16, which includes the verse that sings, “My heart, therefore, is glad, and my spirit rejoices; my body also shall rest in hope.” That pair will precede the Epistle selection from Galatians, where Paul wrote: “For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.” All readings will accompany the Gospel selection from Luke, where we read: “To another [Jesus] said, “Follow me.” But [the other] said, “Lord, first let me go and bury my father.” But Jesus said to him, “Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.”’

In the selection of these verses, verse fifteen-a was the Track 1 Old Testament reading the previous Sunday. While this is a Track 2 optional reading path, the same words will not be repeated on back-to-back Sundays. As such, the whole of verse fifteen is presented today, along with verse sixteen, to show who Yahweh told Elijah to anoint. In this, the root verb is “mashach” (from the construct “tim·šaḥ,” as “you shall anoint”) must be recognized as the root source for the English translation “Messiah.” The word means “anoint” and is the equivalent to the Greek word “christos,” from which we get “Christ.”

In these first two verses are found several capitalized names, all of which are capitalized in English translation, because Hebrew has no capital letters. Those names are important to know the meaning that is behind them. The name Elijah is not stated, as the Episcopal Church has placed that name as replacement for the pronoun “him” (from “’ê·lāw,” as “to him”) and Yahweh needs no explanation, other than Yahweh IS (“I AM that I AM”). The names that follow need closer examination: Damascus; Hazael; Aram; Jehu; Nimshi; Israel; Elisha; Shaphat; and, Abel-Meholah.

Here is that meaning:

Damascus – “The Beginning Of Salvation” or “The Full Turn Of Being Drawn out”

Hazael – “God Has Seen”

Aram – “Elevated, Citadel”

Jehu – “Yah Is He”

Nimshi – “Rescued From Danger”

Israel – “He Retains God” or “God Is Upright”

Elisha – “God Is Salvation”

Shaphat – “Governor” or “He Has Judged”

Abel-Meholah – “Stream Of The Dance”

In these two verses, it is vital to grasp the story leading up to these instructions from Yahweh to Elijah. That is the story of Elijah praying to Yahweh to end his life, which Yahweh allowed when Elijah “fell asleep under a broom tree.” The angel that came took Elijah’s soul away to Yahweh and then prepared Elijah for what was ahead of him is internal to Elijah’s soul. The conversation only makes it appear two separate figures. That angel was the Yahweh elohim that is Adam-Jesus, which became the soul resurrected in Elijah’s soul. When Yahweh told Elijah to enter a cave, that is metaphor for his tomb of death. Elijah’s body of flesh did not exit that cave-tomb, as only his soul was sent to do these anointments. That spirituality must be understood, to discern the truth of this story.

In the story of young David, when the prophet Samuel was told by Yahweh to anoint one of Jesse’s sons, not telling Samuel which one, Samuel was a servant of Yahweh in the flesh (a prophet), who was not a Son of Yahweh. Samuel was married to Yahweh as a boy, when left with Eli to be raised as a priest of the Tabernacle. As a wife of Yahweh, Samuel spoke with Yahweh; and, those conversations were not some loud voice coming down from the sky.
Yahweh spoke to Samuel in his mind, so Samuel was hearing Yahweh tell him what to do. Samuel was an obedient soul-wife that did as told. When Samuel anointed David (made him a messiah by pouring oil on his head), that was a human-to-human encounter with David, which pledged David’s soul in his body of flesh to marry Yahweh, as another of His soul-wives. When Yahweh poured out His Spirit upon David’s soul that then made David’s soul not only be married to Yahweh, but it also implanted the Yahweh elohim into David’s soul. That was the soul of Adam-Jesus. That Spiritual Anointment (which made David a Messiah by divine Baptism) made David a Son of Yahweh, like a Jesus reborn (before Jesus was physically born). This story sets apart an anointment by a prophet (a human-to-human exchange) and an Anointment by a Son of Yahweh (a spirit-to-spirit exchange) as different.

The name “Elijah” means “YAH Is God.” Elijah had been a prophet of Israel – the Northern Kingdom. Like Samuel, Elijah could talk with Yahweh; and, Elijah was able to have faith that Yahweh would do as he asked, which was why he challenged Jezebel’s priests of Ba’al to an altar fire burn-off. When Elijah won that challenge and then killed four hundred fifty false priests, he did that as a prophet his body of flesh was sentenced to death by Jezebel. That caused Elijah to run in fear to the place where the stairway to heaven was [Bethel – a name meaning “House of God”], where he asked Yahweh to take his life (or take him up to be with Yahweh.

When Elijah’s soul exited from his cave-tomb, it was as a Son of Yahweh – the soul of Adam-Jesus resurrected. That made Elijah a spirit, as his body of flesh was taken by the angel, in the same way the angel took the body of Jesus’ flesh, leaving his soul to be seen by those whose souls were marked for his divine resurrection [those who would be raised from the dead – the death of their own flesh surrounding their individual souls].

It was this state of soul-being that was told by Yahweh to “anoint Hazael [“God Has Seen”] king over Aram [“Elevated”]. There is absolutely no mention of Elijah meeting Hazael. Hazael would meet Elisha; and, Hazael would become King of Syria (Aram); so, this means the soul-spirit of Elijah-Jesus entered into the soul of Hazael, making him be “anointed” by the outpouring of Yahweh unto his soul. Hazaek experienced a spiritual encounter like that which happened to David, with the caveat being the soul-spirit of Elijah-Jesus was that “Anointment.” That made Hazael become the possession of Yahweh, because “God Had Seen” his soul as worthy. It was not a physical anointment that came from a prophet pouring oil from a horn on Hazael’s head. It was an unseen, spiritual anointment. Hazael was made a Messiah by the soul-spirit of Elijah-Jesus.

In verse seventeen, where the soul-spirit of Elijah-Jesus was told to also anoint Jehu [“Yah Is He”], the son of Nimshi [“Rescued From Danger”], and make him king over Israel [“He Retains God”], the remainder of 1 Kings (three chapters) and the first chapter of Second Kings says nothing about Jehu. Most of that Scripture deals with Ahab still being the king of the Northern Kingdom. In that text, Yahweh called to Elijah and told him to “Arise” (from “qum”) and then “Descend” (from “rêḏ”), in order “to meet with Ahab” (from “liq·raṯ ’aḥ·’āḇ”). That says the soul-spirit of Elijah-Jesus was commanded Spiritually to make a stance (“arise”) in the physical realm (the flesh of Ahab) and “to meet” that soul. Once that union took place, the soul-spirit of Elijah-Jesus denounced Ahab; and, Ahab saw the errors of his ways and repented. Had Elijah the prophet walked in to see Ahab, in order to denounce him, then that prophet would have been chopped to pieces and Ahab would have never repented. In that exchange, there is absolutely no mention of Elijah ever going “to meet” Jehu; but Jehu would not become king until well after Elijah ascended and Elisha took his role in the flesh.

Only when we read that Yahweh told the soul-spirit of Elijah-Jesus to “anoint Elisha [“God Is Salvation”] … as prophet in your place” does that take place soon after. Still, that needs to be understood as a Spiritual encounter, not Elijah simply walking up to Elisha as he plowed one of his father’s fields, telling his, “You’re my guy! Come with me.”

It reads like this, but this misses the point.

When we read above [NRSV], “Elijah passed by him and threw his mantle over him,” the construct written that is translated as “passed by” is “way·ya·‘ă·ḇōr,” which can just as easily say “passed through” or “passed over” [as seen in other Old Testament uses of the same construct]. The root verb is “abar,” which is the word used to signify the “passover,” where that “passing by” was Yahweh, or the ‘angel of death’ (to all firstborn males not protected by the blood of the lamb). Here, with Elisha busy doing the work of his father Shaphat [“He Has Judged”], controlling a large plough, pulled by twelve oxen, Elijah spiritually “threw his cloak upon him” (Elisha). The NRSV translated “cloak” as “mantle,” which would have to then be the same “mantle thrown by Elijah” from the chariot taking him away from Elisha. However, the Hebrew word written (“’ad·dar·tōw,” rooted in “addereth”) means “glory, a cloak,” implying in usage “garment, mantle, robe, or splendid.” (Strong’s) When one realizes this is the soul-spirit Elijah-Jesus, which has been told to spiritually “anoint Elisha,” that “throwing of his glory upon Elisha” is the “anointment.” The “cloak” is the unseen “glory” of Yahweh’s Spirit being poured out upon Elisha’s soul; rather than a physical “garment” placed by a physical prophet over the shoulders of a man working in a field.

This is why we then read [NRSV], “[Elisha] left the oxen, [and] ran after Elijah.” The Hebrew written literally translates to say this: “and he forsake the bulls and ran following behind Elijah.” In that, the “twelve oxen” should be seen as metaphor for some sort of specialty that Elisha had as a prophet, which had been taught to him by his father Shaphat. This says “He Has Judged” can be discerned that Elisha’s father was a priest of the tabernacle, who wore the priestly breastplate that contained “twelve” stones. When this is related to the Urim and Thummim [the predecessor of the Kabala], the number “twelve” symbolizes a way to prophesy, one that is relative to “twelve.” That could well be the signs of the zodiac, where an ”ox” is relative to the astrological sign Taurus.

That would be an art of judgment [created by Yahweh, but misused by prophets not sworn to His guidance in the usage of His tool] that demanded the ‘astrologer’ be married to Yahweh to be truly accurate. The “oxen forsaken” would be the tools of divination that were more popular in ancient times [Abram was an astrologer unlike any other – per Nostradamus], when the bull was the idol of Ba’al. As Jezebel had imported priests of Ba’al into Israel (the Northern Kingdom), any prophets utilizing astrological tools would have been granted royal favor. Therefore, to “forsake the oxen” means Elisha immediately stopped being a prophet that ‘channeled’ Yahweh through any external ways for reading signs … such as the symbolic arrangements of planetary orbs. With that sacrifice made, Elisha then “followed behind Elijah.” This “following behind” must be read in the same way Jesus would tell his disciples to “follow me.” That was not intended to instruct one to physically walk behind one, but to be one spiritually reborn afterwards, of the same mold.

To then read Elisha telling the soul-spirit of Elijah-Jesus that had just possessed his soul, “Let me kiss my father and my mother, and then I will follow you,” that suggests that Elisha still recognized his physical parents as his creators. By making a brain-led decision that placed more immediately importance on physical blood, than on the Spiritual blood that just made Elisha become a Son of Yahweh, Elisha was attempting to retain himself as the ‘god’ of his body of flesh (its lord). It was then self that was calling the shots, not his new inner Yahweh elohim.

To “kiss” says metaphorically “to touch,” which says Elisha’s soul felt the presence of Spiritual Anointment. By expressing his desire to pass that Spirit on to those of his self-will, rather than fully submit himself to the divine Father and do the work assigned as His Son, he neglected that his own soul had become “the mother” of the soul-spirit of Elijah-Jesus. He became a wife of Yahweh, who then give rebirth to His Son’s soul in his own soul, making him have the Father within, with his own soul-flesh being the mother (spiritually) of Elijah-Jesus. This cause the inner voice he just birthed to say in response [NRSV], “Go back again; for what have I done to you?” That questioned Elisha’s commitment to Yahweh, as His Son reborn. The question asked, “Would you give up eternal life and return to being an ordinary son of a man and his wife, where you are born into assured death?”

The question posed by the soul-spirit of Elijah-Jesus pointed out that what Elisha proposed was to “walk backwards,” where to go to his human father and mother was to “return” to the flesh.” To give that earthly origin a “kiss” would be to stay in “touch” with the material realm. Thus, the soul-spirit of Elijah-Jesus asked if that reverse course could seriously be considered, “for what I have made you?” What Elisha “had been made” was a Son of Yahweh, who was a soul eternally saved. It was a salvation ordered by Yahweh and carried out by His Son soul-spirit – Elijah-Jesus. That voice within Elisha’s brain made him “return to following behind” the soul-spirit possession of Elijah-Jesus.

When we then see the imagery that came next, of Elisha slaughtering the oxen and using the equipment that yoked them together, connecting them to the plough, the aspect of “boiling” becomes confusing. The way this should be seen as Elisha sacrificing the tools of his prophesy trade, because he would never need to use them again. His success with metaphysical-astrological forecasting was led by his insight from Yahweh; but all of that depended on his “boiling” the calculations onto some chart and then praying for guidance. Since there is no mention of the number “twelve” in this sacrifice, that omission means it was only the tools that were gathered up and left for the people to use. Elisha no longer had any use for that which he did not need to know as a Son of Yahweh. The soul-spirit of Elijah-Jesus would lead Elisha to walk a path of righteousness, which let that Spirit become his voice, speaking only what the Father wanted spoken, without any calculations necessary. The soul-spirit of Elijah-Jesus would teach Elisha to become like Ezekiel, such that when Yahweh asked a question to his soul, then all he should ever say is: “Yahweh, you know.”

When the last verse says, “[Elisha] followed Elijah, and became his servant,” this can equally say this: “Elijah-Jesus became the Lord [the true meaning of “adonay”] of Elisha.” This says Elisha went into ministry for Yahweh as His Son reborn. Elisha was raised from the mortal status of prophet in Israel to become the next Son of Yahweh, who would then train true priests of Yahweh for their ministry. Elisha would be an “adonay” passing on the Spirit of “elohim” to others, who were married to Yahweh and committed to serving Him.

As the Track 2 Old Testament possibility for the third Sunday after Pentecost, this shows the need to see the spirituality involved in serving Yahweh. One needs to see the story of Jesus having been previewed in the story of Elijah. This spiritual aspect makes sense of the Track 1 reading from Second Kings, when Elijah ascended and again “threw his mantle” towards Elisha. In the same way, every priest of Yahweh must wear the mantle of resurrection, whereby all true priests in ministry are resurrections of Jesus. So often the desire is to “return” to the mortal realm and serve self, rather than Yahweh. That ‘fork in the road’ is the dilemma all souls in the flesh face. Yahweh allows souls in the sea of the world ‘free will.’ We like the feeling of being holy, but we prefer retaining the right to be sinful. This story asks us all, “Would you turn away from the gift of eternal life, just to play godlike for a few decades more?” We all must be like Elisha and turn away from our old lives and follow Jesus … which means being Jesus reborn. That path cannot be walked alone. It cannot be navigated by oneself.

Language, Psalms, Teaching

Psalm 16 – The inner security of one at the right hand of Yahweh

Leave a comment

1 Protect me, el, for I take refuge in you; *

[2] I have said to Yahweh, “You are adonay,

my good above all other.”

2 [3] All my delight is upon the godly that are in the land, *

upon those who are noble among the people.

3 [4] But those who run after others *

shall have their troubles multiplied.

4 [4] Their libations of blood I will not offer, *

nor take the names of their gods upon my lips.

5 Yahweh, you are my portion and my cup; *

it is you who uphold my lot.

6 My boundaries enclose a pleasant land; *

indeed, I have a goodly heritage.

7 I will bless Yahweh who gives me counsel; *

my heart teaches me, night after night.

8 I have set Yahweh always before me; *

because he is at my right hand I shall not fall.

9 My heart, therefore, is glad, and my spirit rejoices; *

my body also shall rest in hope.

10 For you will not abandon me to the grave, *

nor let your holy one see the Pit.

11 You will show me the path of life; *

in your presence there is fullness of joy, and in your right hand are pleasures for evermore.

——————–

This is the Track 2 companion Psalm that will be read aloud in unison or sung by a cantor on the third Sunday after Pentecost (Proper 8), Year C, according to the lectionary for the Episcopal Church. If a church has set forth upon the Track 2 course, this Psalm will be sung after a reading from First Kings, where is written: “[Elisha] left the oxen, ran after Elijah, and said, “Let me kiss my father and my mother, and then I will follow you.” Then Elijah said to him, “Go back again; for what have I done to you?”’ This pair will then be followed by the Epistle selection from Galatians, where Paul wrote: “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things.” All will accompany the Gospel selection from Luke, where we read: “To another [Jesus] said, “Follow me.” But [that other] said, “Lord, first let me go and bury my father.” But Jesus said to him, “Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.”’

I have written about Psalm 16 before, back in 2021. At that time it was a possible song to be sung on the twenty-fifth Sunday after Pentecost (Proper 28). That was during Year B, as the Track 2 Old Testament accompaniment. That commentary can be found listed as: Raising a cup and singing a song in honor of one’s coming death. I welcome all readers to visit that opinion, as it offers valuable insight that remains valid now. However, because that selection of Psalm 16 was to accompany a short reading from Daniel, I will now direct the meaning to shine light on its relationship with Elijah anointing Elisha.

Following that reading, where we read of Yahweh telling Elijah to anoint a king over Syria and a king over Israel (who would take those positions well after Elijah ascended), the anointment of Elisha in the same set of orders given must be seen as spiritual Elijah, not physical Elijah. This means David sang as a soul understanding what Elisha experienced, when Elijah threw his mantle upon Elisha. That is the same spiritual anointment that David received from Yahweh, after Samuel anointed his head with physical oil. This spiritual outpouring upon David is then written of by his using the words “el” and “adonay” in his ‘theme’ verses to this psalm.

When David sings [NRSV], “Protect me, el, for I take refuge in you,” the construct translated as “protect me” is “šā·mə·rê·nî,” which is rooted in “shamar,” meaning “to keep, watch, preserve.” More than a prayer for Yahweh to act as his body guard, external to his body of flesh, David prayed to his inner “el,” which is the hand of Yahweh extended into David’s soul. That “el” was poured out into David’s soul when Yahweh anointed him to be king of Israel. Because David would not become king until decades of time had passed, he knew he had an inner “el” that kept watch over his soul. David then sang to that “el,” saying “that I take refuge in you,” where that says he submits totally to that “el” and gives it full permission to lead David’s actions. That is the theme of Elijah’s soul being raised in Elisha’s, where Elisha had to make the decision to “take refuge in Elijah” as his “el.”

In the real verse two, the words stated by David actually say, “you have uttered Yahweh adonay yourself.” This says the “el” is the soul that speaks for Yahweh, as David’s spiritual “lord” and teacher – his “master” – where the plural number says David is not the only Son of man so led. The word “’āt·tāh” translating as “yourself” becomes further divided into “your soul,” where a “self” is a “soul.” This verse being directed in the second person (a personal exchange) is not to Yahweh, as “you have uttered Yahweh” makes that a third entity. When identified as “adonay your soul,” this becomes a definition of the “el,” as the “lord” over David’s soul-body, who teaches his soul, while speaking what Yahweh tells the “el” to speak.

When the real verse two continues to sing: “my goodness is,” this says David following the “watch” of his “el” brings the “goodness” of Yahweh upon him. This is the mantle of goodness that was thrown upon David’s soul, when Yahweh poured out His Spirit on his soul. Elijah likewise did that covering of Yahweh’s “goodness” to Elisha. David then confessed, “nothing apart from you,” where the construct translating as “apart from you” centers on “al,” which means “above, over, upon.” Thus, David’s submission to the influence of his “el” brought him the “goodness of Yahweh,” such that without that spiritual presence from “above,” “nothing” of David’s soul alone could produce that “goodness.”

In verse three, David immediately says this “goodness of Yahweh” brought on by an inner “el” is what a “saint” is made of. The Hebrew word “liq·ḏō·wō·šîm,” from “qadosh,” means David knew that divine presence made him “sacred” and “holy.” This is a state of being that is brought upon one by a Spirit, such that the Spirit cannot be so defined as “sacred” or “holy” itself. It becomes synonymous with the “mantle” of Elijah, as his Spirit place upon the soul of Elisha. The mantle itself was neither “sacred” nor “holy,” as it was metaphor for Spirit. It was the presence upon Elisha that erased all the sins he bore from weaknesses of the flesh. Thus, the soul-flesh receiving the Spirit becomes that which is transformed into one who is “sacred” and “holy.”

The remainder of verse three sings, “[of saints] that on earth they ; and majestic ones , all my delight in them .” Here, “earth” is metaphor for “flesh,” as only “those of earth” can be considered “saints.” The plural pronouns – “they,” “ones,” and “them” – become the people of a true Israel, who like David received the same Spirit and also became “Those Retaining and el.” This transfer of Yahweh’s Spirit was done by the inner presence of David’s “el,” in a “majestic” way. The mantle of David was thrown over “those” he led. This meant David was surrounded by saintly people, who became the “delight” of the kingdom he led. The people all served Yahweh as His saints; and, that was the original intent and purpose of Moses leading the freed slaves of Egypt to become “sacred” priests in His name. Likewise, Yahweh told Elijah’s soul to anoint kings who would lead like David had led, returning the people away from evil and back to righteousness.

In the real verse four, where the NRSV translates “nor take the names of their gods upon my lips,” there is nothing directly written that states “gods.” Such a word could only be “elohim,” which is written and translated (when the urge strikes a translator of Hebrew into English) as “gods,” meaning lesser “gods” or false idols. The literal translation of this verse is as such:

“they will be many them in pain another they hastened not I will pour out them drink offerings of blood ; not will lift even their names , above my speech .”

In this, the plural pronouns of verse three remain the focus. This can be seen as the enemies of true Israel, which included those who followed Saul as their king. To sing, “they will be many in pain,” that says those who David will lead will have been in the same predicament, prior to receiving his Spirit as their own. To then sing, “another they hasten,” says they serve self, which always leaves the weak falling into submission to a stronger “other.” When David then sang of those, “not will I pour out them drink offerings of blood,” this refers to the ‘blood of Christ,’ which was the truth of the “el” possessing David’s soul. Instead of receiving the spiritual “blood” of self-sacrifice – becoming truly Israel – the people were happy offering the “blood” of animals, refusing to make the “drink offering” of themselves to Yahweh. When David then sang, “not will lift even their names,” those “names” were given to human bodies of flesh, so their souls served the lesser “el” of their own soul. Only “the name” of Israel (or Jesus) says one’s soul has been ”lifted” up in sacrifice to Yahweh. The “speech” of David was only that of his “el,” thus from “above,” which came from his lips, through divine possession of his soul in his flesh. While this can project onto enemies (such as the Philistines), the true focus of David’s Psalms was to those soul inhabiting bodies of flesh, who called their bloodline their claim to fame (so to speak). To live up to that ‘bloodline,’ each individual must become the soul sacrificed to Yahweh, to become His “blood” – His Son resurrected.

The depth of this verse should then be heard singing out the reason why Yahweh transformed the prophet Elijah into His Son reborn, for the purpose of leading the wayward back to subservience. It was their kings who were their external ‘gods,’ but those ‘gods’ were far from eternal as wayward souls in bodies of flesh. Those whose souls were anointed by the soul of Elijah-Jesus would rise to take the places of the evil kings, who cause pain and injury to the people, leading their souls away from a commitment to Yahweh. Even the Gentile peoples of Syria needed a king who could sense the power of Yahweh in his own soul; so, knowing that divinity would cease the wars between Syria and the Northern Kingdom. David knew it only took one soul possessed by Yahweh, transfigured into His Son, to defeat all the lesser kings who served only self (a false god).

Verse five then presents “Yahweh” as the masculine noun that is followed by the feminine singular saying “portion” and “and my cup,” with the masculine construct linking “my inheritance” to “portion.” The masculine and the feminine combined needs to be seen as a marriage to “Yahweh,” where David’s soul-body was one “portion” of His soul-wives. As a masculine “inheritance,” this is the presence of his ”el,” which is the soul of Adam-Jesus – the Son of Yahweh. The “cup” becomes a feminine indication of a receptacle or vessel, where the out-poured seed of Yahweh has filled his empty soul with the Son. This is then separately stated by David to be “you,” where the Father and the Son are extensions of the same. In the Son in David was the presence of Yahweh, the Husband AND Father. Thus, the “lot” of David was “grasped” by that spiritual presence, holding it firmly, so it could not be taken away.

Verse six then sings, “cords they have fallen to me with delights ; yes possession , brought plenty above .” The plural form of “chebel,” meaning “cords, territories, or bands,” should be seen as an indication of marriage, where “bands” and “cords” are shared connections between two. For them to have “fallen,” with “plenty” having come from “above,” the “cords” connect the soul of David to Yahweh spiritually. In the middle, where he sings, “yes possession,” this sings of his soul’s complete sacrifice to Yahweh (as His soul-wife), so Yahweh has become his Husband in the more holy of matrimonies. The union is one that brings much joy to David’s soul, which is a sign of Yahweh’s love. His love comes in the presence of His “elohim.”

Verse seven then literally sings, “I will kneel , to Yahweh who has given counsel ; yes nights he has disciplined me inwardly .” Here, the English translation tendency is to take “’ă·ḇā·rêḵ” and artificially make that say, “I will bless.” There is absolutely no soul alone in flesh that has any powers of “blessing” anything. The Hebrew “barak” equally means “to kneel.” This is a function possible by the first person I, which is a reflection of one’s lone soul. To “kneel” means to prostrate one’s soul in total submission. Following the comma mark, this submission is said to be “to Yahweh.” Any “blessing” is done my “Yahweh,” as He ”who has given counsel.” David then sang, “yes nights,” where “night” must always be read as the darkness that comes from an absence of Yahweh’s light. The metaphor of “night” is death. As such, “to kneel” also means the “death” of self-sacrifice (on the altar of marriage). To then be “disciplined,” one has become the servant (or slave) to a higher Will. One’s own desires will be quelled. This is a suppression, willingly accepted in divine union, that is on one’s soul – “inwardly” kept from reacting uncontrollably to external influences.

Verse eight then literally sings, “I have agreed with Yahweh before me always ; for me a right hand , not I will slip .” In the first construct – “šiw·wî·ṯî” – the root word points to “agreement.” This must be seen as the marriage vows that are the Covenant. There must be total “agreement” for a soul to divinely merge with Yahweh’s Spirit. This “agreement” says one’s soul willingly accepts “Yahweh before me,” which says “me” is sacrificed, along with all self-will and ego. In return for this pledge of service, one become the “right hand” of “Yahweh.” As that – a minister of Yahweh sent into the world – nothing can “shake” that extension away from a saint.

Verse nine then sings, “thus it rejoiced my inner man and it will rejoice my splendor ; yes my flesh , it will dwell in security .” Here, the word usually translated as “heart” is shown as “inner man.” This can also state the “mind,” but the important thing to grasp is this is David singing of the wonderful experience that comes from knowing the presence of an “el” within. The word translated as “splendor” is often translated as “glory,” which is difficult to grasp that meaning. I see “splendor” and “glory” as the Yahweh elohim (the soul of Adam-Jesus), which represents the love of Yahweh. When this inner love is present (the only way to know the meaning of Spiritual love), that leads to a soul rejoicing greatly. The soul is within “the flesh,” so the “flesh” will “also” rejoice. This is the source of inner praise leading to the body likewise joining in with praise. The “splendor will dwell” within one’s being, resurrected within one’s soul, so both “abide” as one. The ”el” is one’s “adonay” or “lord,” to whom the soul surrenders. That submission is done with complete truth, knowing the soul is “secured” and ascension to Yahweh after death of the body is promised.

Verse ten then sings, “that ׀ not will you forsake my soul to underworld ; not will you put your pious , in to see pit .” In this verse is a vertical bar that signals a place to pause momentarily and reflect on that said prior. The word “that” becomes a statement about that sung in verse nine. To have an “el” “dwell within one’s soul” will never be “forsaken.” The “underworld” – “Sheol” – is actually the material realm, which is “under” the spiritual realm. To reject eternal salvation would me reincarnation (or worse). To further state that no “soul will you forsake,” where the second person “you” is the “el,” means the presence of the Son of Yahweh (the resurrection of the soul of Adam-Jesus in one’s soul) would never come in the first place, if one’s soul had not been made “pious,” by Yahweh’s Spirit. That is the Baptism that cleanses a soul, once it is poured out upon a soul. That having taken place prior means Yahweh will “not place His Son’s soul” into a filthy, sinful soul. This says the presence of an “el” within means one has become “sacred” by Yahweh first. Yahweh will not send His Son into a soul headed to the “pit” of destruction.

Verse eleven then sings, “you will know me the path living ones abundance of joy in your presence ; delights in your right hand everlasting .” Here, the first construct centers on the Hebrew word “yada,” which says “to know.” As the second-person imperfect, David sang “you will know me,” where the ‘Biblical meaning of “to know”’ implies penetration (for the purpose of reproduction). This “knowledge” is then the oneness that sets one’s soul on “the path” of those “alive” with the promise of eternal salvation. It is that promise from a divine presence that brings forth tremendous “joy” from that “presence.” This “joy” is increased by the “delights” that come from ministry; and, one is able to personally see the works of Yahweh, through His Son resurrected. It is these works of faith that assure a soul “everlasting life.”

As the accompanying Psalm to the Old Testament reading that tells of Yahweh’s orders to the Yahweh elohim that possessed Elijah, one sees that David was another like Elijah. This is the praise of an “el” that is an “adonay” for many others. This is the only way a soul in a body of flesh can truly enter ministry and not be destroyed by the world. The world is made to test the strength of a true priest; and, when a true priest is the rebirth of the soul of Adam-Jesus, then the world will be taught about true salvation.

Galatians, Language, Teaching

Galatians 5:1,13-25 – Christianity 101

Leave a comment

[1] For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.

—–

[13] For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. [14] For the whole law is summed up in a single commandment, “You shall love your neighbor as yourself.” [15] If, however, you bite and devour one another, take care that you are not consumed by one another.

[16] Live by the Spirit, I say, and do not gratify the desires of the flesh. [17] For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want. [18] But if you are led by the Spirit, you are not subject to the law. [19] Now the works of the flesh are obvious: fornication, impurity, licentiousness, [20] idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, [21] envy, drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such things will not inherit the kingdom of God.

[22] By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, [23] gentleness, and self-control. There is no law against such things. [24] And those who belong to Christ Jesus have crucified the flesh with its passions and desires. [25] If we live by the Spirit, let us also be guided by the Spirit.

——————–

This is the Epistle selection to be read aloud on the third Sunday after Pentecost (Proper 8), Year C, according to the lectionary for the Episcopal Church. It will follow either the Track 1 or Track 2 pairings of Old Testament and Psalm readings. If an individual church is on the Track 1 path, then they will hear read aloud from Second Kings, “Then Elijah said to [Elisha], “Stay here; for the Lord has sent me to the Jordan.” But he said, “As Yahweh lives, and as you yourself live, I will not leave you.”’ That will be followed by Psalm 77, which sings: “The clouds poured out water; the skies thundered; your arrows flashed to and fro”. If an individual church is on the Track 2 path, then the Old Testament selection will include this: “Yahweh said to Elijah, “Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as king over Aram. Also you shall anoint Jehu son of Nimshi as king over Israel; and you shall anoint Elisha son of Shaphat of Abel-meholah as prophet in your place.” Following that will be sung Psalm 16, which says, “Protect me el, for I take refuge in you.” All readings chosen will accompany the Gospel selection from Luke, where is read: “When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem.”

[Forewarning]

This is a L O N G commentary. It is a long reading selection that needs to be fully grasped. All casual Twitter expectations [140 character limit] will quickly be found not present here. This commentary will bore you to death. Run along. Go somewhere else. Shoo fly!

—–

These selected verses from Galatians will only be read on the Proper 8 Sunday, in the Year C. As it omits verses two through twelve, those words will never be read aloud in any Episcopal Church, as part of a Sunday service. They are important to realize; but the responsibility to read them is placed on all those who deem themselves to be “Christians.” A Church is nothing more than a sampler platter of opinions and Scriptural readings (mostly in selected parts), which should lead one to ask questions as to the meanings. Sermons are little more than personal experiences of a priest told (when not political propaganda preached to a choir of governmental believers), which can never be fully understood by anyone else. The role of a priest is to teach, not self-aggrandize (assuming a priest knows the meaning to preach). Christianity is a way of life (not a club joined); and, Scripture is the insight that must be learned, for that way of life to be realized. One must be taught how to personally find the truth of that way; not be told how much fun a priest’s life is. Therefore, the entire Holy Bible is meant to be discerned, more than read; and, all discernment demands a higher teacher – the Spiritual presence of Yahweh elohim.

Verse one of this selection is part of the reading because it sets the theme of this chapter in Paul’s letter to the true Christians he left behind in Galatia. That theme is set upon “freedom.” This topic makes this reading be one that can easily be twisted and contorted to fit personal agendas that bow down before the altar of “freedom,” as the philosophy of man that grew like a mushroom in the eighteenth century. It can become a motivator for patriotic sermons that worship a false concept … the god Freedom … one Paul knew nothing of. The Romans still occupied much of the world Paul knew; and, Jews owned no land to claim to be ‘free’ on. Simply because of the laws of physics, no one on earth is ‘free’ to effortlessly fly through the air, simply by thought powers. Everyone is enslaved by gravity, while on earth. Therefore, this human concept needs to be thrown out and understood not to be what Paul meant; and, when that realization has been made, then true discernment can begin.

Because verse one sets the theme of this chapter, it must be read as Paul wrote it, not as some translation service paraphrases it. The Greek written by Paul is this:

“Tē eleutheria , hēmas Christos ēleutherōsen ; stēkete , oun , kai mē palin zygō douleias enechesthe .”

My English translation of this is:

“This to freedom , our souls Christ it has set free ; you stand firm , therefore , kai not further to a heavy burden of slavery your souls are ensnared .”

In this, the first word is a capitalized article, which takes on a divine elevation to the Spiritual level as “This.” Such a first word can only be divinely elevated as a word reminding one of that which has previously been written, while also being the focus upon which further insight is shared. The ending part of chapter four places focus on Hagar and Sarah, where Hagar was referred to by Paul as a “slave women” (from “paidiské,” meaning “a young girl, maidservant,” implying in usage “a female slave, maidservant, maid, young girl.”). The final verse in chapter four states (in literal English): “therefore, brothers, not we are of slave woman children [Christians are not the descendants of Ishmael], but of this of not under restraint.” Therefore, “This” must be seen as Paul expounding on this concept of “not under restraint.”

The second word in verse one is “eleutheria,” which is the Dative form of the word that says, “to liberty, freedom,” with a strong intent to imply “a state of freedom from slavery.” Thus, Paul begins a new chapter with the expectations of the readers of his letter to know he had previously reviewed Scriptural history [from Genesis] that spoke of Sarah’s inability to become pregnant (as Sarai), which allowed Hagar to be a princess gift to Abram (from the pharaoh of Egypt), who bore him the son Ishmael. The implication of this word written in a new chapter (rather than be continued in chapter four) says the story of Ishmael’s descendants was of those of slavery, while the descendants of Abraham and Isaac were given the ‘freedom’ to be Yahweh’s children. Not being outcast (for sins committed) means ‘freedom’ is relative to the teachings of selected Patriarchs (holy ones only).

This one word, “to freedom,” is now Paul addressing the children descended from Jesus, whereas those born of Jacob are to be seen as being cast away, in the same way as were Hagar and Ishmael. This makes “This” take on that divine elevation of Yahweh, as the path “to freedom” is the future becoming a reflection of the past, where the two sons of Abram (from two mothers) reflects on the duality of a soul alone and a soul married to Yahweh’s Spirit. The truth of “freedom” is then relative to this Spiritual relationship with Yahweh.

Following a comma mark, separating the first two words from the third, Paul wrote “hēmas.” This is commonly a possessive pronoun that is translated (in simpleton English) as “us,” the first-person plural form of “egó” (“I”). Because Paul wrote divinely inspired letters, it is easy to get lost in the mundane of English translations and forget all about how every word written comes through his hand onto paper from the Godhead (the Christ Mind). As such, every word written has a deeper meaning. The simple “us” can be rewritten as “ourselves,” with the “selves” part then seen as Yahweh pointing His focus on “us” Spiritually, which refers to “our souls.” The “souls” Paul wrote to were those in a relationship with Yahweh, which allowed them to find “freedom.” To see this translation then leading to “Christ he has set free,” this clearly says the chapter five direction of Christian “freedom” is based on a relationship with “Christ.”

It is the word “Christos” that so many struggle with understanding. The capitalization makes it appear to be a name. It so often is associated with the name “Jesus” that it becomes an automatic reflex to refer to “Jesus” by his ‘last name’ – “Christ.” The Greek capitalization simply alerts the divinely assisted reader to realize this is a signal to read divine elevation to the word “christos,” which (in the lower-case) means “anoint with olive oil.”

I will repeat one more time: David was a “christos” when Samuel poured oil from a horn on his head. David was made a “Christos” when Yahweh poured out His Spirit on David’s soul. The two are quite different; and, at no time can a “Christos” of Yahweh be limited to only being Jesus. David proves this point. Yahweh is limitless; but to be a “Christos,” one has to be those born into His family [like Isaac] and not cast away [like Ishmael]. Abraham and Sarah were each a “Christos.” Hagar was not. Therefore, Paul was not saying any souls [“ourselves” or “us”] had been set free by Jesus, because Jesus was also a “Christos.” All who are reborn as him must likewise be a “Christos.”

By understanding this basic tenet of true “Christianity,” it is Yahweh setting souls free, when His Spirit makes one become a “Christos.” When Yahweh took clay and dust in Eden and formed it into the shape of “man” [“adam”], He then breathed Himself (as a Yahweh elohim) into that form, to become its soul. This means Adam (as “Jesus” – “Yahweh Saves”) was the first “Christos” made by Yahweh.

Yahweh has the power to make every soul in human flesh a “Christos,” if they all fall in love with Him, get His proposal of marriage, and then say, “Yes,” to all of the laws in the Covenant. Paul and those true Christians in Galatia had made that commitment to Yahweh; and therefore, Yahweh had made each and all [“our souls”] be “set free” from the “slavery” of a body of flesh.

Following that most basic statement by Paul, in his theme for chapter five, he separated that thought from that following (with a semi-colon), such that a new but related statement follows. That begins simply by stating, “you stand firm.” The metaphor of “to stand” means to get up off the ground and “stand.” That becomes a statement of a soul being divinely elevated, not a body of flesh; although, a body of flesh will also rise, along with its soul. This “upright” position can then be seen as the onset of the ways of righteousness, which become “firmly” entrenched in one’s soul. That “firmness” can be attributed to the resurrected soul of Jesus within one’s soul. The divine presence of Jesus – in a Christ, like his body was – leads that soul-body to “stand” and be “firm” in one’s way of righteousness.

Following a comma mark, Paul then wrote the single word that translates as “therefore” or “then” (from “oun”). That one-word statement becomes focus on a sequence of events, which is the transfiguration from human sinner to upright saint. As one word, Paul said Christians are changed. What is “there” now is not what was “there before.”

To follow that statement of change, Paul wrote a comma, followed by the word “kai.” The word “kai” does not say “and.” It is a marker word that signals importance to follow. That alert then has Paul saying the change in “their souls” was important because “not further to a heavy burden of slavery your souls are ensnared.” Here, the use of the word translating as “of slavery,” in the Genitive case, says “slavery” was not human, but spiritual. The soul was possessed by the material realm, where living up to the Covenant was impossible for a soul alone in a body of flesh to accomplish. The possession (“of slavery”) means their souls (“themselves” or “us,” including Paul’s) were each possessed by lesser spirits than Yahweh’s elohim. Therefore, the change, which would make one “stand firm” was the soul having committed to Yahweh in marriage, which means those souls doing so would be freed from ever having to come back into bodies of flesh – reincarnation.

This is the theme that the rest of the verses flow from. This must be understood. It must be seen that Paul has made absolutely zero references to “Jesus” at this point [He states that name twice in chapter five, only once in the verses read aloud on this Sunday]. This means everything that follows pertains to Yahweh having become the Husband of every soul that can truly claim to be “Christian.” The word “Christ” must be seen commonly to mean: 1.) a soul-wife of Yahweh; 2.) a soul cleansed in Holy Baptism by Yahweh’s Spirit; and, 3.) a soul that will give birth to the resurrection of the Yahweh elohim that is Adam-Jesus, such that one’s wifely soul will become the Virgin mother of the Son of Yahweh.

In verse thirteen, Paul began it with a capitalized “Hymeis,” which is the second-person version of the first-person (in lower-case) version used in verse one [“hēmas”]. Here, again, the second-person of “egó” is “su” (“you”), with the plural number turning that (in languages other than English) into a clear statement of “yourselves.” Again, anywhere in Scripture a “self” is found the focus, the spiritual essence is placed on a “soul.” This, verse thirteen is referring to the true Christians in Galatia (to whom Paul wrote), but all readers after publication means Paul wrote this lasting letter to “you” (English plural), meaning “your souls.”

Paul then wrote, “indeed on the basis of to freedom your souls were called,” the verb translated as “called” can equally say “invited” or “summoned,” but a less used translation says “named.” One is “called” by one’s name, thus what Paul wrote can be less about answering a “call” from Yahweh, and more about Paul saying all true Christians “indeed upon to freedom your souls were named.” That says, if one is to be promised eternal life beyond death of the physical body, then one’s soul will have married Yahweh and taken on His “Name” in union – like all wives do … taking their husband’s “name” in marriage. As such, a soul is “called” to marry Yahweh.

When one sees how ALL souls trapped in bodies of human flesh, enslaved in the material realm, are potentially wives to Yahweh, then one sees that all souls in bodies of flesh are feminine in essence. They are ‘girlie-girls,’ whether they have male sex organs or female sex organs. Souls cannot reproduce, in the same way that angels [“elohim”] do not need to propagate their ‘species.’ Only bodies of flesh need to reproduce, to make room for newly returned failed souls – the lesson of reincarnation is: You do not go to heaven filthy dirty from sins.

Souls, on the other hand are eternal, thus of masculine essence; but being put into a body of flesh is like multiplying a positive by a negative. The result is a negative, which is feminine. Therefore, both bodies of flesh that are male and female are souls that are wives-to-be.

When baby Jesus is resurrected within one’s soul, that trumps the soul-body femininity, making a saint have the masculine essence of Jesus. Every true Christian is Jesus reborn, thus of masculine essence. This overrides the limitation of being males and females in bodies of flesh. Thus, ALL souls resurrected as Jesus (after having become a Christ in divine marriage to Yahweh’s Spirit) become Jesus reborn; and, Jesus is masculine. So, ALL souls reborn as Jesus are “brothers.”

Yahweh has no Spiritual “daughters.” Mankind means being His daughters. Eve was not a daughter of Yahweh. She was Adam reproduced into a female form. Adam and Eve were thus “brothers” in Christ, both made by the hand of Yahweh. Neither came out of a woman’s womb; but the Earth was their Mother (offering up Her clay).

Realizing this, one will notice that Paul wrote “adelphoi” as a one-word statement. When it follows him stating “your souls” taking on the “name” of Yahweh, that “brotherly name” is Jesus. The “name” “Jesus” means “Yah Saves.” Being “Saved” by “Yahweh” means “your souls” have been “given freedom” from the slavery of the material world.

It is the modern Episcopal Church that had added “and sisters.” The only reason for an organization to pander to women is it is going out of business and wants to keep as many still attending their churches (all those rich widows) to feel welcomed, while not feeling a need to be a female in flesh (sterile as that body of flesh is after menopause) “called’ to be reborn as Jesus. Any religious organization that wants to keep its flock from achieving eternal life is one of the problems of the material world, certainly not one of the solutions. If I were a woman and I were still going to an Episcopal Church, whenever I heard someone read aloud “brothers and sisters” (when not written in Scripture), I would “stand firm” and yell out, “Brothers!” But, that is me; and, most rational women would prefer to talk to her female or gay priest privately; and, tell it or her, “My money ceases, unless you read the text of Scripture as written.”

Paul kind of said that, after a semi-colon is placed after “brothers.” There he began a new thought, one relative to the first statement. In that Paul said, “alone not this freedom for an opportunity to this flesh.” In that, the use of “monon” is translated as “alone,” where the primary translation is “merely.” As “alone” (an implied in usage validity), this says “brothers” implies “your souls” are no longer single swingers, like they were before. The words together, saying “alone not,” says (by inference) more than one soul is yours; and, that is a big change. That says Jesus has been resurrected within one’s soul (in all the plural number of Christians), which is “not this freedom,” meaning the rebirth of Jesus becomes one’s soul’s new slave master.

The “freedom” is not some ethereal philosophy – some kumbaya bull-crap. In the same way that the children led by Moses were freed from slavery to Egypt, to then become re-enslaved to Yahweh, through Moses, there is no freedom in the world. The meaning of “freedom” can only be known through death of the physical, when the soul is released. Here, Paul wrote that being all “brothers” (both men and women in flesh) Spiritually means souls still in bodies of flesh (live, by being raised in the dead) find: “not freedom as opportunity of the flesh.” This says “freedom” does not set one free to sin and sin some more. No siree! It means more slavery, as a minister to Yahweh – Jesus reborn; so, no more sinning is allowed.

To finish verse thirteen, Paul followed a period mark with a new statement about what is “not to this flesh.” There, he wrote “on the other hand because of of this of love,” where the Genitive case stating “of this” and “of love” are Paul saying “your souls” have been possessed spiritually, “of love.” The “love” of Yahweh is indescribable, according to human flesh definitions of “love.” This “love” means the presence of the Son of Yahweh. It is that “love” that makes one “stand firm” and walk righteously. That presence is because of divine marriage between a soul and Yahweh, where “love” is always the bond that binds two together. The child of Yahweh is His “love.” Jesus is the “love” Paul knew (and also did the true Christians of Galatia).

Verse fourteen then says, “this indeed law within to one to utterance it is completed within to this”. This says the “love” means saying “I do” to the Covenant; but after that commitment, the inner “love” is what makes every “law be completed.” That constant fulfillment is because of the presence of Yahweh’s “love” – Jesus. In that, twice is written “en,” which means “within” one’s body of flesh – “in” the soul. Jesus is “within” one’s soul, as that is where his soul is resurrected. That is the “love” that makes one walk the earth as Jesus reborn. It lasts until one’s soul is released to join the Father, having served Him as the Son.

Following a colon mark, Paul clarified this as a reference to the two words that ended verse thirteen: “you be a slave to one another.” Here, Paul began this statement with a capitalized “Agapēseis.” This is a second-person singular, future indicative form of “agapaó,” meaning “to love.” This is Paul speaking individually to each true Christian [not anyone of lesser status], where the divine elevation of “You will love” says “you will be where love resurrects.” That makes “You” be Jesus reborn; so, “You will love” says the “love” of Jesus will lead “You.”

To make that clearer, Paul then wrote: “this near of your soul even as your soul.” That clarity comes when one does not translate this to say, “You will love your neighbor as yourself,” when that only leads scholars to ask, “Who is my neighbor?” The same words written say, “You will love this near of your soul even as your soul;” and, that says Jesus is one with one’s soul, so his “love” is “near” within. It is so “near” that the soul of Jesus is “even as your soul [yourself],” due to his possessing it as one’s Yahweh elohim.

When one understands this “new commandment” [“Entolēn kainēn,” from John 13:34] Jesus spoke these word to Pharisees that tried to trick Jesus into heresy. This new understanding, where “neighbors” means one’s own soul living ‘next door’ to the soul of Jesus [a Spiritual ‘duplex’ within one body of flesh], can no longer be used by Churches, in attempt to condone every sin on planet earth … “because that’s what Jesus said to do.” A “neighbor” is not another human being. It is the soul of Jesus in a true Christian’s soul, one so “near” the other that they are one and the same.

The “love” is Jesus and only his resurrected soul, created by the hand of Yahweh. Only being reborn as Jesus can one go about the world as a state of love, while never once condoning sin of any kind. One in ministry in the name of Jesus speaks the truth to seekers, so their hearts will fall in human and spiritual love with Yahweh and marry Him. If that happens, the “love” of Jesus will be one’s own “neighbor.” Thus, one loves Jesus [the soul “near”] as oneself, because one’s soul has become where the soul of Jesus has resurrected. This “love” is what raised the dead to life.

In verse fifteen, Paul wrote this: “if now your souls one another you harm seriously kai squander , you perceive , not under of one another you could be destroyed .” This says nothing about one person mistreating another person. The Greek word “allēlous” is written in the Accusative Masculine Plural, with the root word meaning “one another.” The plural form means one must “refer back to a plural subject, so one is expressing an action done in two directions.” [Wiktionary] This means this word refers to “your souls” having two directions to go: be one with the soul of Jesus [love “one another” – him and you] or reject being one with Jesus and be two separates [love self, hate Jesus]. This is then Paul saying that “if” (a conditional that is up to the individual’s decision) one “perceives” one’s ways of life are “seriously harming” one’s soul, where it importantly feels like a good thing is being “squandered,” then one must take “a look” and “see” where oneself is ”now.” “If” one’s soul is “not” joined with the soul of Jesus, then one’s soul is in danger of being “destroyed.”

In these two verses, it is important to realize that Paul was not one of the disciples that followed Jesus in his ministry in the flesh. While it is possible (if not probable) that Paul heard Peter [he stayed with him in Jerusalem for fifteen days] or some other Apostle [he met with James also] tell him this “last commandment,” that Apostle would have been able to discern the truth of that order at that time, because all Apostles are Jesus reborn. The soul of Jesus raised within Paul’s soul means Jesus could have told Paul the same command, without Paul ever needing to hear it from someone else. The truth of Christianity says hearsay or gossip is not how soul are saved.

In my main resource for the Greek and Hebrew texts (BibleHub Interlinear), before verse sixteen is a header that they insert. It says, “Living by the Spirit,” and that heads the remaining verses in chapter five. In the NRSV presentation, verse sixteen is headed as “The Works of the Flesh.” Before verse twenty-two, they add a header that says, “The Fruit of the Spirit.” All such headers are derived from the verbiage in the text; and, this says the theme of “freedom from slavery” is now turning towards a focus that is relative to the Spirit of Yahweh (the cleanser of a Christ) and what acts those possessed by the Spirit will find themselves doing.

In verse sixteen, Paul began with a capitalized “Legō,” which normally translates as the first-person, “I say.” Because the word is capitalized, it takes on a divinely elevated meaning, where Jesus told his disciples, “I speak for the Father, because the Father is in me.” The same source of “speaking” must be seen here, where Jesus speaks for the Father through his Father’s wife-souls. This means Paul (as Jesus reborn) is the “I,” and his epistles are the words that he “spoke.” Therefore, “I speak” is divinely elevated in meaning when one realizes the “I” is as the Son. Because Paul followed “I speak” with the conjunction “now” (“de”), this says Paul (as Saul) did not always speak divinely. He thought his words as Saul were important and powerful; but he learned he was nothing of any merit, as Saul.

Following a comma mark of separation, Paul then wrote a capitalized “Pneumati,” which is of course divinely elevated as the “Spirit” of Yahweh. In the Dative case, Paul referred “to Spirit you conduct your lives” (from “peripateite”). [Notice how Paul wrote nothing that described “the Spirit” in any way, such as “holy” or “saintly”.] This says Paul knew the true Christians of Galatia also knew “I speak now, to Spirit (who) conducts (my) life.” This says what Paul next wrote would be understood as a direction towards Yahweh’s “Spirit,” when he next wrote, “kai longing of flesh not lest you should complete .”

In that, Paul admitted that having a body of flesh in the material world meant it would naturally be inclined to “desire” worldly things. Those come across the brain as impulses to act. While that is a natural way of being for humans, the importance stated here says that natural state of being is “not lest you should complete.” To “not lest” act on natural desires and impulses means one must be supernaturally controlled. Thus, to “complete” those impulses by acting on impulse is “not lest” carried out, because of the “Spirit.” It controls the flesh.

In verse seventeen, Paul explained that the “desires” of the “flesh” are “contrary” to the “Spirit.” Paul added then how the “Spirit” is “contrary to the flesh;” so, the two are opposites and not aligned in purpose. Following a semi-colon, beginning a new, but relative statement, Paul returned to the “one another” of verses thirteen and fifteen, writing, “these indeed to one another it is opposed.” This says the ‘flesh” seeks to satisfy the material part of human duality, while the “Spirit” is only interested in the soul’s salvation; and, salvation means resisting the lures of the world. Only the “Spirit” can make that resistance possible. Paul said the “Spirit” makes it so you do “not wish desires of the flesh be done.”

In verse eighteen, Paul then added another “if” scenario, which says, “if now to Spirit you are led , not you exist under law .” Because the Greek word “nomon” is not capitalized, this does not refer to Mosaic Law. The lower-case spelling makes this more in line with “customs” or “local laws” and “rules.” Gentiles “exist under such laws,” but true Christians “exist under” the “Spirit,” which is the same as Yahweh writing the Law on the walls of one’s heart (where “heart” means “inner man” or soul). Thus, “being led by the Spirit” is how one maintains the marriage vows of the Covenant.

In verses nineteen through twenty-one, Paul wrote a list of acts that are motivated by “desires of the flesh.” He began verse nineteen with the capitalized “Phanera,” which is a divinely elevated word that translates as “Manifest.” The word also means “visible,” while implying in usage: “apparent, clear, and clearly.” The divine elevation says the “Manifestation” of the things then listed can be the sins of the ”flesh” that forbit a soul from salvation. The list is: “sexual immorality; uncleanliness; wantonness; [20] idolatry; enchantment; hostility; contention; jealousy; outbursts of passion [anger]; ambitions; divisions; separating opinions; [21] grudges [envies]; drunkenness; festive reveling; kai anything else that falls into these categories. [I paraphrase the last part.] Still, any of these sins of the “flesh” means the “kingdom of God not it will inherit.” So, this list says only the “Spirit” can keep these natural desires and urges from taking control over one’s soul.

Where the NRSV places it header that says, “The Fruit of the Spirit,” verses twenty-two and twenty-three state what comes to a soul in its flesh when the “Spirit” is in control. These are: “love; joy; peace; patience; kindness; goodness; faithfulness; [23] gentleness; and, self-control.” Paul then said there are no laws made by man that make these “fruits of the Spirit” illegal.

Everything listed by Paul has much deeper meaning that can be applied to understanding what each means. For example, I have written recently about “peace” being better stated as “wholeness.” I advise all serious disciples of Christianity to delve into each root Greek word and do your own investigative work. It will be quite rewarding.

In verse twenty-four is the only time the name “Jesus” is written in these selected verses. In that, Paul wrote: “These now of this of Christ of Jesus , this flesh it had destroyed [crucified] together with to these to emotions kai to these to desires .” This says the last listed (the divinely elevated “These” being the fruit of the Spirit) were due to divine possessions. From the Spirit one is possessed “of Christ” and that brings about one’s soul being possessed “of Jesus. Those prior mentions – “this of flesh” – are the sinful worldly “emotions” that led the Temple elite to “destroy” any possibility their souls had for becoming “of Christ” and reborn “of Jesus.” It was their “desires” of selfishness [add that to the list of sins] that “destroyed” their chances of eternal salvation.

In verse twenty-five, Paul wrote: “If we live to Spirit , to Spirit kai our souls should walk .” In this, the conditional begun leads to an expected result. The meaning of “walk” is taking the path of righteousness. A soul alone in a body of flesh cannot “walk” this path, as it will become distracted and led astray.

As the Epistle reading for the third Sunday after Pentecost, it should be clear that the road of ministry one should have just begun can only be lasting when one has been made free from worldly influences. That demands becoming a “Christ,” which means divine marriage between one’s soul and Yahweh. His poured out Baptism is His “Spirit.” That paves the way for one to be a soul where the soul of Jesus can resurrect. To “love” spiritually means to be Jesus reborn. One must “love” that “near” “neighbor as one’s own soul.” Only when one is filled with the “love” of Yahweh (His Son) can anyone else in the world become a neighbor, as a “brother in Christ” (males and females the same). One in ministry should promote all humanity is feminine, thus all are expected to become the wives of Yahweh and the mothers of Jesus reborn.

Language, Luke, Teaching

Luke 9:51-62 – On the road to Teaching Peace

Leave a comment

51] When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem. [52] And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; [53] but they did not receive him, because his face was set toward Jerusalem. [54] When his disciples James and John saw it, they said, “Lord, do you want us to command fire to come down from heaven and consume them?” [55] But he turned and rebuked them. [missing text 56] Then they went on to another village.

[57] As they were going along the road, someone said to him, “I will follow you wherever you go.” [58] And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.” [59] To another he said, “Follow me.” But he said, “Lord, first let me go and bury my father.” [60] But Jesus said to him, “Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.” [61] Another said, “I will follow you, Lord; but let me first say farewell to those at my home.” [62] Jesus said to him, “No one who puts a hand to the plow and looks back is fit for the kingdom of God.”

——————–

This is the Gospel selection that will be read aloud by a priest on the third Sunday after Pentecost, Year C, according to the lectionary for the Episcopal Church. It will culminate either a Track 1 or Track 2 course of readings, depending on the path an individual church takes for Year C. The Track1 path includes an Old Testament selection from Second Kings, followed by a singing of verses from Psalm 77. In the Old Testament reading is said, “When they had crossed, Elijah said to Elisha, “Tell me what I may do for you, before I am taken from you.” Elisha said, “Please let me inherit a double share of your spirit.”’ The Psalm then sings, “I will meditate on all your acts and ponder your mighty deeds.” The Track 2 path has selections from First Kings and Psalm 16. The Old Testament says, “So [Elijah] set out from there, and found Elisha son of Shaphat, who was plowing.” Psalm 16 includes the verse that sings, “Their libations of blood I will not offer, nor take the names of their gods upon my lips.” One pair from those four will precede the Epistle selection from Galatians. There, Paul wrote, “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things.”

To make the meaning of this reading selection clearly known, I will now translate each verse literally, rather than place focus on the paraphrases of the NRSV [the Episcopal Church’s reading source]. To assist the student to see the differences presented by my translations, versus those of the NRSV, I have applied verse numbers to the above reading.

  • Verse fifty-one literally translates into English saying, “it was Born now within to this to fulfill these days of this of lifting up of his soul , kai his soul this face it firmly established of this to travel into Teaching Peace [Jerusalem] .”

This verse begins with a capitalized “Egeneto,” where the divine elevation to a spiritual level has the meaning be “It was born.” This word, in this specific form, appears over two hundred times in the New Testament. Rather than be read like a fairy tale, as “It came to pass,” when capitalized the third-person should be seen as Yahweh’s Spirit in Jesus, which was created by Yahweh for the purpose of saving souls. Thus, it is this “Birth” that was spread throughout the ministry of Jesus; and, this verse tells us of a new “Birth” of Spirit for others to witness in his ministry.

The NRSV makes this simply be “when the days drew near for Jesus to be taken up.” This account in Luke (Mother Mary’s memories shared), Jesus was still in the early “days” of his ministry. In Luke’s seventh chapter, John the Baptist was still alive, having sent messengers to ask Jesus if he was the one. In Luke’s ninth chapter, Jesus sent out the twelve in their internship ministry, with the feeding of the ’five thousand’ and the ‘transfiguration’ events told just prior to this one. This says Luke’s ninth chapter is a synopsis of three years reviewed at one time, as remembered by Mother Mary, rather than represent a chronological account of everything that happened between the events remembered in chapter nine. While Mary’s memories (divinely inspired) sped through Jesus’ ministry that she witnessed, the focus of this verse is less about the timing of “days,” and more about the coming end to the “light of inspiration” Jesus offered as a physical teacher in the world.

As such, the Greek written: “hēmeras tēs analēmpseōs autou” must be seen as heavily written in the Genitive case, where possession must be understood as the spiritual transfer of Jesus’ presence into others. This has the English say, “days of this of lifting up of himself” … where “himself” turns into a statement of “his soul.” This says “these days” of Jesus’ ministry were when he was seeding his own soul into the lost ‘sheep’ he found in ministry, which would mark them as souls in which his soul would fully resurrect, after his soul had been released in death – when “of lifting up of his soul” was complete. The external light of Jesus would become an internal light of Jesus, when his soul was “taken up” by another soul Jesus had marked as the Father’s.

Following the comma mark is written the word “kai.” Because a comma mark is a symbol that states “and,” the word “kai” must be realized as written letters that are never be read as that worthless word of conjunction. What can be stated in a mark needs not take up space in letters. The word “kai” is a marker word of importance to follow. That stated importantly here says, “his soul [himself] this face firmly established.” That means it is important to see “these days” of Jesus’ ministry had him wearing “the face” of his intent and purpose, having been a “soul” [self] made by the hand of Yahweh. This says Jesus wore the “face” of sainthood – call this pronouncement of a divine halo surrounding his head.

That being “firmly established” by Yahweh’s presence within his flesh, his purpose in ministry was “to travel” places where the scattered flock of Yahweh had been placed. The “face” Jesus took to those lost sheep would be recognized by those lost sheep who were Yahweh’s. They would come to his “face,” so Jesus could “Teach them Peace.” This is the meaning behind the name “Jerusalem;” and, that capitalized word should be seen as having greater value than the residual fact that Jesus was always headed [“facing”] towards Jerusalem, from his first day in ministry. Jesus was always going to be “Teaching Peace.”

  • Verse fifty two literally translates into English saying, “kai he sent angels before with face of his soul , kai having traveled , they came in to a village of Samaritans , even as to have made ready to his soul .”

This verse begins with the word “kai,” which means it is important to grasp the third-person aspect of who “sent angels” (“angelous”). The NRSV translation makes it seem as if Jesus barked out some orders to his disciples, so some were “sent” ahead as “messengers;” but that should make one wonder, “What was the message sent?” The third-person seen as Yahweh “sending” His Son is not the first time Yahweh has done that. His “sent angels before the face of his soul” says the ”soul” of Jesus had come prior, with a different human face – all wearing the same “face” of Yahweh, as did Jesus.

Following this statement of the “days” of Jesus in ministry, which was like that of Elijah and David prior, Jesus “traveled” so the “face” of Yahweh could be shared with others. At this time, we are told Jesus and his disciples “came into a village of Samaritans.” It should be noted that Samaria was a city and a region, which had been slap-dab in the middle of David’s Israel. It had been where Elijah ran, because Bethel was in Samaria the region. So, despite the Jews hating Samaritans (and vice versa), due to them having remained in Samaria, while mixing with Gentiles, there were still lost sheep of Yahweh’s flock there [the focus of the Good Samaritan parable]. As wherever Jesus traveled was “to make ready his soul” to transfer into and mark the souls of Yahweh’s flock, so too was it in this “village” the group entered.

In the divine elevation of the capitalized “Samaritans,” it is valuable to realize the meaning behind the word says those people were “Watch Keepers,” where they kept “Watch” for Yahweh. When that meaning is realized, the Samaritans should have run towards Jesus, seeing Yahweh had sent their Good Shepherd to find them. Because they would be found uninterested, even resentful of a group of Jews coming into their village, the “Watch Keepers” had fallen asleep on duty.

  • Verse fifty-three then literally translates into English saying, “kai not they received his soul , because this face of his soul it existed traveling to Teaching Peace [Jerusalem] .”

This verse also begins with the word “kai,” so it is important to grasp the meaning of those Samaritans “not they received his soul.” That says they refused to look upon the “face” of Yahweh that Jesus wore. That says they turned their backs to Jesus; so, his soul [himself] could find no seekers to receive the spiritual transfer that would mark them for salvation. The “because” is not explaining that somehow Samaritans knew Jesus was headed to Jerusalem, but explaining that the Samaritans (due to deep animosity for anyone robed as a Jew) refused to look upon “this face of his soul” [himself]. That “face” would have “Taught Peace” to the Samaritans, had they looked upon it; but they turned their backs to Yahweh.

  • Verse fifty-four then literally translates into English saying, “having Perceived now , these disciples He Who Closely Follows [James] kai YAH Has Been Gracious [John] they spoke , Master , wish you we should tell fire to have descended away from of this of spiritual heaven kai to destroy their souls ?”

This verse says it became obvious to the disciples that their presence as recognizable Jews was not only “seen,” but divinely inspired by Yahweh’s Spirit, so they “Perceived” this rejection of Jesus. In the naming of “James” and “John,” when the meaning behind those names is understood as taking on a divinely elevated meaning from the capitalization, all of the disciples can be seen as identified by those two names. Each one of them becomes “He Who Closely Follows” Jesus. The name “James” is similar to “Jacob,” also meaning “Supplanter,” where all the disciples would become Jesus reborn after Pentecost Day, “Closely Following” him, “Supplanting” his soul in theirs. As such, the Apostles would all then importantly know that “YAH Has Been Gracious” to their individual souls.

This way of reading these names says each one of the disciples had received a portion of Jesus’ soul in them already, alongside their souls, each having been marked as Yahweh’s flock. This inner connection is why each truly called Jesus his “Master” or “Lord.” The capitalization here divinely elevates that relationship to a spiritual (soul) level.

When the NRSV makes it seem as if James and John (the brothers of Zebedee, a.k.a. “sons of thunder”) had some power “to command fire to come down from heaven and consume” the rude Samaritans … that is ludicrous. The correct way to read their question is as them requesting Jesus’ permission to become ‘fire and brimstone preachers,’ asking Jesus if they should preach to message of eternal damnation to the Samaritans, for them turning their backs to the Son of man. They knew that their failure to listen to Jesus would lead their souls to a ruinous end.

  • Verse fifty-five then literally translates into English saying, “having Changed (direction) now , he censured to their souls . < kai he said , Not you perceive of what manner of spirit exist your souls > ;

In this, the capitalized Greek word “Strapheis” is divinely elevated in meaning, so it means more than simply, “but he turned,” as the NRSV puts it. The root verb “strephó” means, “to turn, to change,” implying in usage “I turn, am converted, change, change my direction.” [Strong’s] The spiritual level of meaning becomes relative to the disciples rudely suggesting rejection of Jesus now will mean eternal damnation was assured in the future. Thus, the capitalized word places focus on times coming when that attitude is found “having Changed.” The disciple knew that “Change now,” so they knew why they had not rejected Jesus. This “Changed direction” is then Jesus ‘calming the storm’ that had arisen in his emotional disciples, where their reaction to rudeness was to become rude themselves. That “Turn” means their anger was quickly calmed and quieted.

Rather than think Jesus “rebuked them,” as that would be the ‘crying baby syndrome,’ where Jesus himself would have also become emotionally disturbed. Put one crying baby in a room with calm babies and the whole roomful of babies will soon also be crying. A better translation says “he censured;” but he did not do this vocally. We know this by the signal of an angle bracket before the word “kai.” The angle bracket denotes spiritual communication and the word “kai” denotes it is important to grasp what “Jesus said” without using his physical voice. In this, Jesus might have simply shook his head, “No,” while the soul of Jesus within his disciples spoke to them spiritually. Thus, no one spoke anything to the Samaritans; and, this is at the root of the command to love your enemies, because hatred is spread by adding condemnations to that fire. When people turn their backs in rejection, then they are saying to you, “Turn away from me.” You love them by understanding their silent statements; so, you do as they wish out of love.

It is at this point that there is missing text, which the NRSV saw no reason to translate words placed within angle brackets (< >). There are such angle brackets surrounding the remainder of this verse. The beginning of verse fifty-six also begins with much stated between angle brackets, with nothing of those words read aloud in any Episcopal church. This is like someone seeing divine text (Holy Scripture) as optional; and, then taking the lazy approach and turning his or her back to Yahweh’s servant Luke (as Mother Mary’s memory writer).

The angle brackets are seen as asides, thus translated as unnecessary to translate. In reality, they are equally important statements, just stated spiritually … not vocally. Just as Jesus gave a sign to his disciples not to throw fuel on the fire in the village, the importance was a whisper that their souls heard. Jesus said, “Not you perceive of what manner of spirit exist your souls.”

This follows verse fifty-four beginning by saying the disciples “Perceived” the rejection of the Samaritans. That “Perception” was not from any one Samaritan or group of Samaritans coming to them and telling them to leave. They “Perceived” their acts that ignored their presence. Thus, Jesus whispered to the souls of his disciples what they had not “perceived.” They saw the level of “spirit” in the “souls” of others and judged it as low. However, at the same time they were blind to the “spirit that existed in their own souls.” That whisper immediately was the “censure” placed on the disciples, because they all realized they were turning away from Yahweh in the same manner as were the Samaritans turning away from Jesus. Without saying a physical word, the disciples each “censured” themselves, after suggesting anger to be their response.

  • Verse fifty-six then literally translates into English saying, “< this indeed son of this of man not he has come breaths of life of humankind to destroy , on the other hand to save (rescue) > . kai they traveled towards a different (nearby) village .”

This verse continues this silent conversation between Jesus’s soul and the souls of his disciples. Jesus whispered to them that what the disciples were suggesting was like any “son of mankind,” where “son” is in the lower-case spelling, as ordinary and human. The Samaritans saw a group of “men,” all of whom wore the garb of priestly students of Judaism. As men of ‘the cloth,’ they were not expected to serve Yahweh by threatening the souls of others with condemnation (destruction by fire). Only Yahweh “breathes the life of humankind,” so only Yahweh will take away that “life,” when it is time. Because Jesus was training his intern priests – as “sons of man,” not as his soul resurrected within each of them – he told them (as their Lord and Master – Teacher) the role of a priest of Yahweh is to lead souls to salvation.

This silent message taught by Jesus to his disciples is “censured” from the lessons of Luke, by the NRSV (and others). By doing so, they act as little translation gods on earth, determining what Scripture is worth presenting to the lost lambs. By doing so, they serve only themselves (their own egos), while condemning others to hell (by their omissions). This act of “censure” says those who omit these words of Scripture (as well as explain why they are contained within angle brackets) are failing to heed the silent recommendation Jesus made to his disciples. It shows pulpit hired hands turn their backs to Yahweh and Jesus, just as did the Samaritans.

  • Verse fifty-seven then literally translates into English saying, “Kai of traveling of their souls within to this path , he said a certain one advantageous for his soul , I will Follow to you where if you might depart .”

Verse fifty-seven begins with a capitalized “Kai,” which means that which follows is most important to grasp. It can also signal an important change of focus in the text, as a new lesson to be learned. Here, the Genitive case that begins, “of traveling of their souls [themselves],” says this possession is then spiritual and “within” or “inside” (“en”) their souls. The disciples accompanied Jesus in his “traveling,” which was his ministry. As such, “to this path” is not a physical road or path they walked. It says “this path” was that of righteousness, which Jesus’ soul led their souls to follow. Importantly, after having learned a lesson in humility in the Samaritan village, as the group “traveled” in the possession of Jesus’ soul, the disciples felt a need to voice their commitment to Jesus.

In this verse is a repeated word that also will be found used in verse sixty-two. The word is “pros,” which the NRSV casually translates as “to,” connecting that to “auton,” as “to him.” Strong’s shows “pros” as meaning: “advantageous for, at (denotes local proximity), toward (denotes motion toward a place),” implying in usage: “to, towards, with.” HELPS Word-studies says it properly means, “motion towards to “interface with” (literally, moving toward a goal or destination).” In my mind, this makes a motion towards a goal (salvation) necessary to be read as “advantageous for” one’s soul, which is then stated in the verse, as “auton” – “himself,” becoming “his soul.”

The “advantage for a soul” is salvation. As such, “a certain one” (from “tis”) becomes a statement that one of the disciples is who “said” to Jesus, while “traveling,” “I will Follow to you where if you might depart.” Here, the “advantage for” a disciple would be to speak bravely about protecting Jesus, because (following the story in Luke of the Transfiguration, when Jesus told the disciples he would die) such a statement of personal commitment could earn ‘brownie points,’ relative to the pecking order that the disciples later began arguing about. This then makes the conditional scenario presented: “if you might depart” (with “depart” also possibly meaning “die”) a refusal to accept that death as a foretold certainty. The “if” statement is then said as an assurance to Jesus, saying, “if you die,” then this disciple would take over for him, as the leader of the school of disciples.

This means the probability of “a certain one” being Simon-Peter should be seen. The capitalization of “Akolouthēsō,” meaning “I will Follow” is divinely elevated to become a statement inspired by Yahweh. There are similar capitalized forms of this word also found in verses fifty-nine and sixty-one. This makes the three uses symbolic of the three times Jesus was shown (in John’s vision-dream) to ask Simon if he loved him. However, the series beginning here (in these selected verses) has Jesus being addressed by his disciples about his prior stern warning, “If you after me to come, then deny yourself, lift up the stake (cross) of your soul kai let him follow me.” [Luke 9:23]

As Peter was the one most often to be the one who spoke from divine inspirations, while not having a clue what he was saying, his thinking “follow” would be found true as “Follow,” after Jesus’ soul would be raised in Peter’s dead flesh on Pentecost (still some time away). This “certain one” was thinking he could become a Master of disciples, but the reality he would face before actually “Following Jesus” (as Jesus reborn) would mean Peter went through much weakness and denials. That says the commitment made boastfully would be realized after coming to terms with his own weaknesses of the flesh.

  • Verse fifty-eight then literally translates into English saying, “Kai said to his soul this Yahweh Will Save [Jesus] , Them crafty people (foxes) dens they possess , kai birds (those with wings) of this of heaven (spirituality) dwelling places ; this now Son of this of mankind not he possesses where this head he might make to yield .”

Here, the name of “Jesus” is written, which is the first of only two times the name is found in these selected verses. As a capitalized word, the name should be read as being divinely elevated as “Yahweh Will Save.” While “the certain one” spoke in human terms to Jesus, Jesus not only replied in human terms (the manner of divine Scripture says more than immediately caught), the use of “auton” says Jesus spoke to “his soul” with these words, as the extension of “Yahweh that Saves” souls. What the deeper meaning of this said must be grasped.

It appears that Jesus said some more funky stuff that sounds good, but nobody explains what it means. Here the funky comes off as “foxes” and “birds.” One lives in “holes,” while the other lives in “nests.” To hear that and then hear Jesus saying he has no place to lay his head totally misses the point of divine possession. That is the truth of what Jesus said to “a certain one,” who had just promised to be there for Jesus, if he “departed.”

The Greek word translated as “foxes” is “alōpekes.” The word implies “a crafty person,” where being “foxlike” is metaphor. When the English word “foxlike” shows characteristics that include “cunning, artful and sly,” it does not take much of a leap to see Jesus is talking about the serpent who craftily lured Eve to do what it suggested to do in Eden. This makes the “dens” (or “holes, burrows, and lairs) “they possess” (from “echousin”) be the souls of their prey. This metaphor from Jesus says demons have the souls of the wicked to call their homes.

The Greek word translated as “birds” is “peteina.” According to Strong’s, this word means “winged,” while implying in usage “birds, fowl.” When one sees “foxes” as Satan’s little helpers, then “winged” becomes the spiritual equivalents to demons, as “angels.” The Greek word “kataskēnōseis” is translated as “nests,” simply because the NRSV translated “winged” as “birds,” and “birds” live in nests. In reality, the word means “lodgings,” implying “dwelling places.” When “angels” is read as the metaphor, their “dwelling places” would also be souls. This is what the ancient world deemed to be “Desdemona,” which was benevolent possessions, by fortunate spirits. We last saw one of these (the classification means “ill-fated, unfortunate”) when a spirit [Legion] possessed the girl in Philippi, which Paul cast out. Still, Jesus said souls received spirit possessions by “elohim” [common angels], so they found homes in humans as well as the “foxes.”

When Jesus then said, “this now Son of this of mankind not he possesses where this head he might make to yield,” the key word is “now” (“de”). While the soul of Jesus was trapped in his own flesh, he was unable to fully possess another soul (like could demons and spirits). The meaning of “this head he might make to yield,” is to enter into the soul given a body of flesh at birth and influence the fleshy brain to follow the will of the Mind of Christ. The Greek word “klinē” is the third-person singular, subjunctive form of “klinó,” meaning “to cause to bend.” It can imply “rest, recline” (thus “lay”), but the better direction to take in reading this meaning as: “cause to give ground, make to yield.” This says a soul must willingly submit control of its body of flesh to a divine possession – the resurrection of Jesus’ soul – but that can only happen after his body of flesh released his divine soul to possess others.

When this verse is read as a response to the first “certain one” [Simon-Peter], who said bravely that he would “Follow” Jesus, that “certain one” still did not know what spirit possession meant. All of the disciples had witnessed Jesus cast out demons and they themselves had enough of Jesus’ soul in them to cast out unclean spirits; but (just like Christians walking the earth today) none of them understood that Jesus had to die, to release his soul, so his soul could enter into their souls fully and “bend their heads” to his ways. Thus, Jesus’ response was, “You have the symbolic proof before you, seen in the homes of foxes and birds, but you do not yet understand what I means when I say, “Follow me.”

  • Verse fifty-nine then literally translates into English saying, “he Said now advantageous for a second (person) , you Follow me . this Now he responded < Lord > you Turned to me at the beginning ⇔ , to having departed , to have buried this father of me .”

Here is a two-way communication, with Jesus now stating to “a second” or “another” disciple, instructions that will be “advantageous for” him. That instruction says, “you Follow me.” That can even be seen as a prophecy, stating what will happen. When the second-person form of “Follow” is extended to see “your soul Follows me,” then this is more spiritual talk between a disciple and his inner lord.

The response needs to be seen as including the capitalized word “Kyrie” written within angle brackets, meaning it is a silently stated whisper. After hearing Jesus give him an instruction to “Follow me,” the recognition of “Lord” could be a bow forward, towards Jesus, as an act of submission before one’s recognized “Lord.” That explains the angle brackets around “Lord.” Still, this response is shown to include a ‘left right arrow,’ which is a symbol (impossible for the NRSV translation to show) that says truth exists, if that before is true, then that after is true. That response needs to be analyzed.

The first word (following “< Lord >”) is a capitalized “Epitrepson,” which is written in the second-person, attaching “you” to the root that means, “to turn to, entrust, to permit,” implying in usage “turn to, commit, entrust; allow, yield, permit.” [Strong’s] The divine elevation leads this response to be a mutual level of “Commitment” between Jesus and this second disciple, where the disciple recognized Jesus “Turned” to face him “at the beginning” of Jesus’ ministry. That then “Turned” the disciple from his past ways, to the path his soul set out upon, led by Jesus. The left right arrow then says the disciple was “Committed” to “Follow” Jesus from the “beginning,” until the end, when Jesus will be found “to (be) having departed.” This statement of truth is interesting and needs further analysis.

The angle brackets surrounding “Lord,” say this disciple would not directly call Jesus by that title. He signaled submission with a gesture. When the left right arrow is realized to also point out false statements, where if that before is false, then so too is that which follows, one needs to consider this disciple as being Judas Iscariot. By not calling Jesus his “Lord” or “Master,” Judas would have been “Turned” to Jesus for all the wrong reasons, from the very beginning. To have his level of “Commitment” truly verified, then Judas would have to still be “Turned” to Jesus when he died. That was not the case; meaning the comma of separation, leading to the statement “to having departed,” says Judas was the traitor that “Turned” in Jesus, “having (him be) departed.” Since Judas was not alive when Jesus died (having killed himself), the left right arrow becomes the test of the “Commitment” in this disciple that Jesus told, “you Follow me.”

This would then make Judas saying, “to have buried this father of me,” seem as if a disciple committed to Jesus to Follow him, but after he buried his father. That can now be seen as not being the intent. Instead, it is Judas admitting “to have buried this,” who was Jesus. To call Jesus “father,” in the lower-case spelling, says Jesus was seen by him as an “elder, ancestor, or senior,” not as the “Son of mankind.” It can even imply that Judas Iscariot (where “Iscariot” means “Man of the City”) was related to a leader on the Sanhedrin, who was then sent to follow Jesus as a disciple, in order to report back to them what they wanted to know. This places Judas Iscariot in a classification of zealots, similar to Saul (who would become Paul), as Judas would have Jesus “Turned to him in the beginning , to have die,” as a way of proving to the other disciples that Jesus was only a ‘son of man,’ not a god. Judas would then realize the errors of his intellect, when the presence of Jesus’ soul beside his would let him know how serious an error his soul had made.

  • Verse sixty then literally translates into English saying, “he Responded now to his soul , you Permit these dead ones to bury these of themselves dead ; you now , having departed , you proclaim this of kingdom of God .”

Here we find Jesus’ response to Judas (if it is indeed him that was the “second” disciple in these verses). Again, reading “autō” as “to himself,” which converts to “his soul,” we can see the truth of Jesus’ response to a known betrayer. The first word Jesus spoke is capitalized, as “Aphes.” This is divinely elevated, in the second-person, where the spiritual focus is on what “you Leave, Send away, or Permit,“ with that including “Permit to depart.” This leads to the “Permission” to allow “these dead ones to bury these of themselves dead.” This focus of the ‘dead” must be seen as a soul alone in a body of flesh, where all flesh is dead matter, which will eventually force the soul to “Leave” it. In this, Jesus certainly was not suggesting a disciple’s deceased father should be buried by some other dead father. All death is metaphor for the soul having not been assured eternal life. Therefore, Jesus’ answer makes perfect sense to have been made to Judas Iscariot, as he would sacrifice his opportunity for eternal life (he “Permitted dead” to himself), by following those who were equally “dead” in Jerusalem. They could “bury” each other.

  • Verse sixty-one then literally translates into English saying, “he Said now kai one different (a third) , I will Follow to you , Lord ; before now you permit me to take leave of to those among this house (dwelling) of me .”

Here, a third disciple joined in with committing to Follow Jesus, where the use of “kai” signals this is an important disciple. In this statement, the NRSV makes it appear this says, “but let me first say farewell to those at my home.” There is nothing written that says “but.” After a strong commitment that plainly identified Jesus as his “Lord,” he said, “before now you permit me to take leave of to those among this house of me.” The Greek words “próton de” translate to say, “before now,” not “but.” This then says this disciple had already been “permitted to take leave of” anyone else he had been committed to – “those of his house” or family.

In pondering who this important disciple would be [knowing John the Beloved was not a disciple and did not routinely travel with Jesus], the thought has come to me that it could be Thomas. The name “Thomas” means “Twin,” and this was not a common name given to children by Jews in ancient times [it is a modern favorite]. As such, like Jesus told Simon, “You are Peter” (or Cephas), the name “Thomas” could be a nickname given to Thomas by Jesus, implying he either looked like Jesus or knew what Jesus would say, before he said it [like Radar on M.A.S.H.]. The fact that Thomas was the brave one of the twelve on the evening of Pentecost Sunday, not being locked up with the other; and, because Thomas spoke that he would not believe until faith had overcome him (by personal experience), all that points to Thomas being an important disciple. If so, we now learn that Thomas had said all his goodbyes to family and friends when he first met Jesus, as he was committed forever.

  • Verse sixty-two then literally translates into English saying, “he Said now advantageous for his soul this YAH Will Save [Jesus] , None having placed upon this hand on the basis of plow , kai perceiving into these after , suitable he exists to this kingdom of this of God .”

In this response to the third disciple, Luke again said this attitude spoken was “advantageous for his soul” [himself]. The second naming of “Jesus” must again rise to the divine meaning that says “Yahweh Saves,” which indicates this disciple was committed to that salvation. When Jesus then said, “None,” as a capitalized “Oudeis,” the divine elevation of this word says there can be “Nothing” of oneself remaining in service to anyone other than Yahweh. There can be “No one” other than the One God. The statement of “Nothing” says All is the commitment.

The “hand” must then be seen as one’s soul becoming an extension of Yahweh on the earthly plane; and, that “hand” is as Jesus reborn. The “plow” is symbolic of the work of a servant, which becomes the entrance into ministry, in the name of Jesus. This reference to a “plow” then connects to the place Elisha was, when the mantle of Elijah was thrown over him. Just as Elijah said to Elisha’s request to say his goodbyes to his parents, the third disciple knew the work of ministry was a “plow” that could never be released. The work of the “plow” reaps salvation.

Jesus then next spoke words that Luke identified as important, where “perceiving into these after” is another prophecy of Jesus, knowing the result of his disciples’ commitment. This was then determined to be “suitable” for those souls truly committed to service for Yahweh. For those [not Judas Iscariot] “existing” as His Son, they would then be granted permission to enter the “kingdom of God,” after their souls leave their bodies of flesh.

As the Gospel selection for the third Sunday after Pentecost, when one’s personal ministry as Jesus reborn should have begun, one needs to see oneself as either a disciple of Jesus or a Samaritan, who turns away from him. One is either a follower or an enemy. When one chooses to be a follower, one is then asked to become Jesus, where “Following” means the complete sacrifice of one’s soul to Yahweh, so one’s soul become a Virgin womb in which the Son of Yahweh’s soul will be seeded. Because Judas Iscariot was a betrayer, one needs to be aware of the dangers such false commitment will play on one’s soul. If it was Jesus speaking to Judas Iscariot, as the second disciple, the same can be told to all like him: “you Permit these dead ones to bury these of themselves dead.” There are already way too many Judas Iscariots reborn into false ministry. It is time for those with serious commitments to step up.

2 Kings, Language, Teaching

2 Kings 5:1-14 – Letting our own acts of faith wash our sins away

Leave a comment

Naaman, commander of the army of the king of Aram, was a great man and in high favor with his master, because by him Yahweh had given victory to Aram. The man, though a mighty warrior, suffered from leprosy. Now the Arameans on one of their raids had taken a young girl captive from the land of Israel, and she served Naaman’s wife. She said to her mistress, “If only my lord were with the prophet who is in Samaria! He would cure him of his leprosy.” So Naaman went in and told his lord just what the girl from the land of Israel had said. And the king of Aram said, “Go then, and I will send along a letter to the king of Israel.”

He went, taking with him ten talents of silver, six thousand shekels of gold, and ten sets of garments. He brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you my servant Naaman, that you may cure him of his leprosy.” When the king of Israel read the letter, he tore his clothes and said, “ha-elohim to give death or life, that this man sends word to me to cure a man of his leprosy? Just look and see how he is trying to pick a quarrel with me.”

But when Elisha ish ha-elohim heard that the king of Israel had torn his clothes, he sent a message to the king, “Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel.” So Naaman came with his horses and chariots, and halted at the entrance of Elisha’s house. Elisha sent a messenger to him, saying, “Go, wash in the Jordan seven times, and your flesh shall be restored and you shall be clean.” But Naaman became angry and went away, saying, “I thought that for me he would surely come out, and stand and call on the name Yahweh elohaw, and would wave his hand over the spot, and cure the leprosy! Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them, and be clean?” He turned and went away in a rage. But his servants approached and said to him, “Father, if the prophet had commanded you to do something difficult, would you not have done it? How much more, when all he said to you was, `Wash, and be clean’?” So he went down and immersed himself seven times in the Jordan, according to the word of ha-elohim; his flesh was restored like the flesh of a young boy, and he was clean.

——————–

This is the Track 1 Old Testament selection to be read aloud on the fourth Sunday after Pentecost (Proper 9), Year C, according to the lectionary for the Episcopal Church. If an individual church is on the Track 1 path, then this reading will be followed by a singing of Psalm 30, which includes the verse: “Weeping may spend the night, but joy comes in the morning.” That pair will be followed by the Epistle from Galatians, where Paul wrote: “if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness.” All will accompany the Gospel selection from Luke, where it is written: “See, I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, `Peace to this house!’’

In the first verse of this reading, we read that Naaman was a “commander of the army of the king of Aram,” where “Aram” is also called Syria. Under Ahab, Israel warred against Aram, when its king was Ben-Hadad (1 Kings 20). Ahab defeated Ben-Hadad (whose name means “Son Of Thunder), but spared his life. By sparing Ben-Hadad’s life, his servant Hazael would murder Ben-Hadad and usurp his throne. But, that would not happen until 2 Kings 8, so Naaman was a commander under Ben-Hadad II [Wikipedia]. This was when Jehoram has succeed Ahab as King of Israel.

All of this must be seen as set in motion by Elijah’s spiritual anointment of Hazael, who would have known Naaman, well before that future came to be; with Elijah’s spirit being the anointment, before he ascended, as Elisha watched. It is said that Naaman renounced his pagan god and began to follow Yahweh. That would align him with the overthrow by Hazael. As for Jeroram, he would be killed by Jehu, who the spirit of Elijah would have anointed at the same time the soul of Hazael (and Elisha) was. While not overtly written, this assumption can be made by seeing a spiritual anointment grows over time.

When we read that Naaman “had given victory” by “Yahweh” [not “the Lord,” but named “Yahweh”], this says the “victory” was over Israel. Parts of the upper reaches of the Northern Kingdom (most all of Naphtali) had been taken by Ben-Hadad I, when warring against Ahab. Most likely, Naaman’s slave girl was an Israelite from that region, who knew Elijah had died and Elisha had taken his place as the prophet of Israel. For her to tell Naaman, “If only my lord were with the prophet who is in Samaria! He would cure him of his leprosy,” that cannot possibly be based on a “young girl” [“na·‘ă·rāh qə·ṭan·nāh” – “maiden unimportant”] from Naphtali having knowledge of Elisha having such powers.

This is where one needs to recall the lesson of Luke 4, when Jesus was rejected in Nazareth and spoke of prophets being rejected. In his defense of himself, his miracles already were greater than all those performed by Elijah and Elisha, for the people of Israel [the region of Galilee was in that former nation]. When Jesus mentioned Elisha curing Naaman of leprosy, with Naaman being a Syrian, not a Jew, that says no unimportant maiden taken as a slave to a commander of the army of Aram would know that feat beforehand. This says the “young girl” was possessed by an angel of Yahweh and made to prophesy. It is this presence that became obvious to Naaman (more than being known for taking advice from slave girls) that led him to petition his king [Ben-Hadad II] for a letter of marque, after an agreement was made with the King of Israel – Jeroram. Thus, when we read: “So Naaman went in and told his lord just what the girl from the land of Israel had said” – that was from sensing the girl was acting like an oracle of Yahweh, not some captive Israelite that felt sorry for her master having a skin disease.

When the story says that Ben-Hadad II wrote a letter to Jeroram, the King of Israel, requesting that he agree to let Naaman and an entourage freely travel to Bethel (a name meaning “House of God”), in Samaria (a name that means “Place Of Watch Keeping”), so Elisha “would cure [Naaman] of his leprosy,” angered Jeroram. This says the peace between the two nations was not firmly set; and, if Elisha “would not sure him of his leprosy,” then that would be grounds for a new war. This says the words of the “young Israelite slave girl” were perceived by Ben-Hadad II and Naaman as divine guidance. That says those from Aram (Syria) had more faith in Yahweh than did Jeroram.

When we read, “[Jeroram] tore his clothes,” this is something that routinely comes up in Old Testament text. Often it is translated as saying, “he rent his clothes in two” (or something like that). Rather than see this as a literal tearing of cloth (which would cause a tailor dismay), but a symbolic statement that says someone has been affected emotionally by some circumstance, where he is shaken to his core being – his soul – which has been forced to make a decision that makes one go against what his soul immediately says to do. In all cases, the “clothes rendered” are those of one who bears the responsibility of a title, such as a king or a priest-prophet.

The Hebrew word written that is translated as “clothes” is “bə·ḡā·ḏāw,” which is rooted in “begged,” meaning “treachery.” While the same word bears the meaning of “garment, clothing, raiment, robe of any kind,” this should be seen not as physical “clothes,” that what which covers over, even holds locked away an underlying ability to become “treacherous.” So, rather than read this as if ancient people liked to tear their clothes when they got angry, I feel it is better to see this as someone having been stripped naked to his bare soul, so the real person is forced to make a decision on a serious matter..

Because Naaman is said to have come bearing gifts: “ten talents of silver, six thousand shekels of gold, and ten sets of garments,” this says one is expected to allow favors for a price. This becomes the dilemma that Jeroram found himself placed, as the King of Israel was expected to follow the lead of his prophet (like Samuel and Nathan advised David), knowing the prophet could speak with Yahweh directly. While speaking with Yahweh was the expectation, for a king to receive gifts for healing, which was not guaranteed beforehand, Jeroram was torn … because Naaman brought some nice gifts.

Before Jeroram allowed Naaman and his entourage to freely travel to Bethel, he forwarded the letter from King Ben-Hadad II to Elisha, so he would know what was up and confer with Yahweh over this matter. Elisha, we read, wrote back to the king, saying “Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel.” This says that Elisha expected more from Jeroram. The key to this comes from realizing Jeroram said, “ha-elohim,” and Elisha also said the same. While the NRSV translates both to say “Am I God” [Jeroram] and “man of God” [Elisha], that is a mistranslation from being incapable of realizing the meaning of “elohim.”

When Jeroram said, “hā·’ĕ·lō·hîm ’ā·nî lə·hā·mîṯ ū·lə·ha·ḥă·yō·wṯ,” that literally translates to say, “the elohim I to die and to make live.” In this, the word “elohim” (which is plural for “gods,” when said of pagan Gentiles) represents the inner spirit that is Yahweh’s anointment within one raised to the level of King over the children chosen by Yahweh as His.. Because Jeroram knew he was possessed within by this ‘angel guide,’ the “tore his clothes” that made him be king, because he possessed an “elohim.” The commitment to his “elohim” meant his ego must “die,” so his soul could be led by the “elohim” to eternal “life.” The gift of riches for agreeing to commit the prophet of Israel to do a ‘dog and pony trick’ meant Jeroram knew allowing Naaman into Israel for money would threaten his soul’s chance of eternal life.

Because all kings of Israel were anointed by prophets, so they could take the throne, Elisha would have been the one to anoint Jeroram. As a true prophet and also Elijah’s soul reborn, Elisha had a “double portion” of “elohim” in his soul. So, Elisha is called “’îš-hā·’ĕ·lō·hîm,” which says, “son of the elohim.” He was both the “son” of Yahweh (as Elijah reborn) and a prophet possessed by a the spirit “elohim.” Knowing Jeroram was anointed with an inner “elohim,” Elisha’s response to the letter sent to him about Naaman, said “Why did you tear your clothes?” That asked, “Why would you feel torn by this opportunity to prove Yahweh to a foreign power?” It asked why Jeroram was not led by his “elohim” to see there was no problem, because Yahweh had brought this offer to him, Elisha and all Israel. So, Elisha said, “Bring it on!”

Now, the name Naaman means, “Pleasant” or “Pleasantness,” which is not a threatening name for a military commander. It could be that this name is one applied to the commander of the Aram army by the history that is written in Second Kings. This would make “Naaman” be a statement of a convert to faith in Yahweh, rather than the real name of a Syrian general. The metaphor of having been unclean (leprosy) but made clean (pleasantness) makes Naaman a parallel to Cornelius, who was a Roman Centurion, who also was a convert to faith in Yahweh. Another comparison would be King Achish of Gath, the Philistine who David converted [the two hundred foreskins story that qualified David as a royal heir] and who protected David from Saul’s attempts to have David killed. Therefore, the name “Naaman” should be read as a “pleasant” statement about the soul within, as his soul was marked by Yahweh to be saved.

When we read, “Naaman came with his horses and chariots, and halted at the entrance of Elisha’s house,” this should not be thought to mean Elisha lived in a house, by a road, with a mailbox that had his name on it. The literal translation of the Hebrew written says Naaman “took a stance at the entrance of the house of Elisha.” When the Hebrew that makes up the name “Elisha” is understood to mean “God Is Salvation,” the place where Naaman “took a stance” was “at the threshold of salvation,” with that “salvation” coming from an inner “elohim.” Because Elisha would have lived in Bethel (the place of the House of God, where Jacob saw a ladder leading to the spiritual realm), Naaman “entered Bethel.” The information about “horses and chariots” says everyone in town knew someone from ‘out of town’ had just arrived.

That arrival then has us told, “Elisha sent a messenger to him.” In that, the Hebrew word “mal·’āḵ” (“malak”), which does translate as “a messenger,” but in 213 occurrences of this word found in the Hebrew text of Scripture, 101 times it is translated as “angel,” with another nine time in the plural, as “angels.” That outnumbers the twenty-four times it is translated as “messenger” (singular) and the seventy-six times in the plural, as “messengers.” When this is seen and knowing Naaman has taken an “upright stance on the threshold of the House of God,” where Elisha is the Son of Yahweh, as the physical prophet of Israel, it should make sense that Naaman was sent an “angel” who delivered the message spiritually. Even if a human being walked out to a chariot and said, “Elisha says go bathe in the Jordan River seven times and you will be healed,” this would be just like an oracle speaking through the mouth of a slave girl. Naaman would have heard the Son of Yahweh tell him, “Your faith has sent you here, so you do not need me. Your actions on your faith will heal you. You must be baptized in the water of Yahweh so the completion [the symbolism of the number “seven”] of your conversion will take place.”

When we then read that Naaman “became angry and went away,” this is contrary to the reaction had by Jeroram, when he became angry, causing him to “tear his clothes” – wrestle with his “elohim” – as Naaman simply “went away” (“way·yê·laḵ”). When we read two Hebrew words together: “na·‘ă·mān way·yê·laḵ,” this says, “pleasantness walked off.” The man from Aram who came expecting to be healed by Elisha had not even had the “pleasure” of meeting this “prophet of Israel.” This “walking away” led to the man saying, “I thought that for me he would surely come out, and stand and call on the name Yahweh elohaw, and would wave his hand over the spot, and cure the leprosy!” Here, “elohaw” implies that Elisha was less than the Son of Yahweh, but the wife of Yahweh (taking on His name), who would then call upon the inner “elohim” that was his in divine marriage, so all Elisha had to do then was wave a magic wand and <poof> a miracle takes place. That was Naaman walking away from his newfound faith that sent him deep into Israel for a cure. That was him rending his clothes with doubt.

Before we go further as to how Naaman had to come to grips with his doubts, it is most important for all modern Christians to see themselves as Naaman, and even as Jeroram, when we put on pretenses to believe in God, telling everyone how important prayer is – yada, yada, yada. Modern Christians love to wear an indention in a wooden pew, as that arrival at the threshold of the house of God is all one needs to do to show one’s faith. Just sit in a pew and listen to a sermon, eat a wafer, sip some wine and <poof> one’s soul is magically going to heaven. As soon as one leaves the church and gets in heavy traffic, seeing someone cut you off, then one rends one’s clothes of piety by screaming every obscenity known to mankind at someone who cannot even hear those words screamed. The thing Naaman is about to realize is what James wrote: Faith without acts (or works) is dead [and “dead” means not saved].”

When we then read that Naaman asked, “Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel?” the names here need to be analyzed. The word “Abanah” (from “’ă·ḇā·nāh”) means “Faith” or “Support.” The word “Pharpar” (from “ū·p̄ar·par”) means “Many Splits” or “Divisions Upon Divisions.” The word “Damascus” means “The Beginning Of Salvation.” The word “Israel” means “He Retains God,” where “God is actually “el,” with that short for the “elohim” of Yahweh. Knowing all of this, the question posed is then asking, “Is not Faith and Many Denominations that flow from the Source of Salvation better than all the emotions that flow where He Retains Yahweh lives?” In essence, the doubt raised was asking why Naaman had to come to Israel to be cured, if his faith led him in Aram, where his pagan religion was mixed with the religions of slaves, who recognized different gods. He wanted to know couldn’t he have been baptized clean by Yahweh in Damascus?

Here, it is important to point out the Hebrew text presents “’ă·ḇā·nāh” twice, with the first surrounded by brackets and the second surrounded by parentheses. This means the name that means “Faith” and “Support” (through “Confirmation”) is not verbally stated. It is an insight of thought that comes from within. When this is seen, all “Faith” is the inner insights from which all religions express, in “Divisions Upon Divisions” of outward projections of how to explain divine insight. All dogma, tenets, and laws written down for memorization never amount to the whole truth being outwardly expressed – clearly. That inability to project the whole truth concretely means “Many Splits” come from different interpretations of that written, without having the inner truth as one’s source to know. Thus, Naaman’s argument is just as valid today, when the religions of faith lead to competitions that ask why one is not better than the others.

When it reads, “he turned and went away in a rage,” the symbolism of “he turned” is his soul turned away from believing Yahweh’s prophet could cure his uncleanliness. He “went away” means he returned to “walk the path” that made him become a leper, as his soul’s debt to pay in this lifetime, for past life sins. His “rage” was self-hate boiling up. All of this is, again, common reactions to one’s failure to act upon faith, because those acts are not what our baby selves want to do. We want magic shows. We do not want to ever have to work to achieve our own miracles. We want to strike out at everyone with blame, when we know deep down inside it is all our own failures that disgust us, driving us to a rage of self-defeating hatred.

When this act of anger is done, we then read: “But his servants approached and said to him, “Father, if the prophet had commanded you to do something difficult, would you not have done it? How much more, when all he said to you was, `Wash, and be clean’?” Here, again, we see a slave telling Naaman something that he needed to hear. While it is possible to read “servant,” and see this as attendants in his entourage, after Naaman “took a stance on the doorway to the house of Yahweh” and Elisha sent him an “angel” with a message he heard, his rage returned his mind’s ear to that “servant” of Elisha, which had been spiritually sent to Naaman to serve his request for healing. Whatever the case, Naaman heard the voice of reason tell him, “What’s the big deal? The prophet of Yahweh did not say do anything difficult.”

When we next read, “So [Naaman] went down and immersed himself seven times in the Jordan, according to the word of ha-elohim,” this is more than first appears. The Hebrew construct that says “so he went down” is “way·yê·reḏ,” rooted in “yarad,” meaning “to come or go down, descend.” This, like “he took a stance,” needs to be read spiritually, where Naaman “descended” from his fit of rage. He became calm and centered. He got off his ‘high horse’ of self-importance and “descended” in a posturing of submission to Yahweh, where he had originally put his faith. To then read “immersed himself,” the Hebrew written says “way·yiṭ·bōl,” translating as “and he dipped.” This is the meaning of the Greek word “baptizó,” as Strong’s defines it as saying “to dip, sink.” This root of the Christian word “baptize” says Naaman was “seven times baptized,” where “seven” is a number meaning “rest, completion, sacred.”

When one read about “seven times” (from “še·ḇa‘ pə·‘ā·mîm”), it is easy to think that Naaman was so anxious to get this bathing seven times in the Jordan over with, so he did seven dunks in the river, one right after the other. For some reason, I feel this became a daily bathing, taking place over a week’s time. As such, the first “dip” would have been on the first day of the week (Sunday), with the seventh on the Sabbath. That makes the end result be a “restoration like the body of a child unimportant that is clean.” Here, the same descriptive word is used as described the “young” girl – “unimportant” (from “qā·ṭōn,” meaning “small, young, unimportant”). This state of being a “child” (“na’ar”) should be seen as a rebirth. An newborn enters the world free of all sin. It takes life in the world to make one’s soul become dirty from sins. Thus, Naaman experienced a Holy Baptism in the Jordan River, which cleansed him of all his sins. With all his sins removed by Yahweh, his burden of leprosy on his face disappeared. Naaman wore the face of Yahweh, as his Son reborn – a soul converted by the works of faith.

As the Track 1 Old Testament selection for the fourth Sunday after Pentecost, Year C, it should be read as how ministry takes place. A minister should have a comparative history to Naaman – sins that are visible, in need of forgiveness and redemption. Our sins being known drives us to become forceful leaders, as a show of physical strength and mental agilities that forces others to allow our sins or face a battle. Deep down inside, our souls are crying out for a state of pleasantness to come over us. We all want to be healed of our sins. The problem is being afraid of the work that must be done to gain that redemption of our sins. We all want to reap the rewards of a sinful world, so many pretend to offer forgiveness, at a price; and, many are willing to pay our price, for the illusion of having been forgiven. Unfortunately, none of that false ministry shows the true power of Yahweh; so, few have come to know Yahweh has a prophet in those Who Retain Yahweh as one of His elohim. This reading says we must do the acts of faith, as that will baptize our souls for us.

Language, Psalms, Teaching

Psalm 30 – A favorite to sing

Leave a comment

1 I will exalt you, Yahweh, because you have lifted me up *

and have not let my enemies triumph over me.

2 Yahweh elohay, I cried out to you, *

and you restored me to health.

3 You brought me up, Yahweh, from the dead; *

you restored my life as I was going down to the grave.

4 Sing to Yahweh, you servants of his; *

give thanks for the remembrance of his holiness.

5 For his wrath endures but the twinkling of an eye, *

his favor for a lifetime.

6 [5] Weeping may spend the night, *

but joy comes in the morning.

7 [6] While I felt secure, I said, “I shall never be disturbed. *

[7] You, Yahweh, with your favor, made me as strong as the mountains.”

8 [7] Then you hid your face, *

and I was filled with fear.

9 [8] I cried to you, Yahweh; *

I pleaded with adonay, saying,

10 [9] “What profit is there in my blood, if I go down to the Pit? *

will the dust praise you or declare your faithfulness?

11 [10] Hear, Yahweh, and have mercy upon me; *

Yahweh, be my helper.”

12 [11] You have turned my wailing into dancing; *

you have put off my sack-cloth and clothed me with joy.

13 [12] Therefore my heart sings to you without ceasing; *

Yahweh elohay, I will give you thanks for ever.

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the fourth Sunday after Pentecost (Proper 9), Year C, if a church is on the Track 1 path, according to the lectionary for the Episcopal Church. If on that course, this will follow a reading from Second Kings, where the story of Naaman is told. That story includes this: “He brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you my servant Naaman, that you may cure him of his leprosy.”’ That pair will precede a reading from Galatians, where Paul wrote, “Those who are taught the word must share in all good things with their teacher.” All will accompany the Gospel selection from Luke, where we read Jesus tell his disciples sent out into internship, “”Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.”’

I have posted commentaries that explain this Psalm 30 twice before, both within the past year’s time. Just this last Easter season, I posted a commentary under the title, “David knew the resurrection of Jesus in his soul.” That was relative to it being read on the third Sunday of Easter. Prior to that, in 2021, I gave this same Psalm a commentary title of: “Do you call your spouse by general title or specific name?” Then, it was a Track 2 psalm for the Proper 8 Sunday, in the Ordinary after Pentecost season of Year B. Those two observations can be read by clicking on the links. Today, I will focus on this song of praise applying to the accompanying readings for this year.

Let me first point out the corrections to the text above, which was also presented corrected in the other commentaries. Eight times, in twelve verses, David specifically named “Yahweh.” He did not generalize a “Lord,” which is non-specific in a world that has many spiritual “lords.” Our souls are the lords over our bodies of flesh … until our bodies of flesh become the masters over our souls, making them a slave to the flesh. Yahweh is the name of the Creator, who made ALL lesser gods: angels, seraphim, spirits, and souls.

In addition to that naming of Yahweh, twice David wrote “elohay,” which is the plural word “elohim,” constructed to add “my” to that. The word “my” is a possessive pronoun, which becomes an indication of the “elohim” being the possessor of David’s soul, such that “my elohim” says the spiritual possession Yahweh sent into his soul, when David was Anointed by Yahweh.

Finally, in verse eight is written the word “adonay,” which is the plural form of the singular “adon.” The word “adon” means “lord, master,” but when written as “adonay,” the plural is connected to the “elohim” within David’s soul, which became David’s source of teaching abilities; so, through his “adonay” (the same “elohay” within his soul) would be passed onto other souls of David’s followers. Thus, the “adonay” should be read as David being like Jesus, as he led disciples who were spiritually taught the truth … simply from being close to David.

In the Galatians reading that will also be read on this Sunday, following this Psalm 30 being sung aloud, Paul wrote of “receiving the Spirit.” The “Spirit” must be seen as receiving an “elohim” from Yahweh. A “Yahweh elohim” is the soul of His Son – Adam, a.k.a. Jesus (Yahweh Saves). In the Gospel reading from Luke, we read of Jesus sending out “seventy” interns, who were in his name. They were sent to places “where he himself intended to go;” so, Jesus went to those places as the ”adonay” placed within their souls. Each disciple had been loaned an “elohim,” which was an extension of Jesus’ soul, who would teach in those places, as the “adonay” extended into those “elohim.” That would become a permanent fixture in the disciples, when they would become Apostles, after Jesus ascended. David had that permanent inner “elohim-adonay” in his soul, beginning when Yahweh poured out His Spirit upon David’s soul.

Because this Psalm 30 is sung during the Year C Ordinary after Pentecost season that reflects ministry in the name of Jesus, all who are sent out in that name must have the Spirit of Yahweh within their souls. Ministry is only possible when Yahweh is leading one’s actions. Without “Yahweh,” without an inner “elohim,” and without having the ability to become the “Lord” or “Master” that teaches other souls, as Jesus did in his ministry, one is not a true minister in the name of Jesus. Without thos inner presences, one is incapable of teaching others the whole truth of Scripture; and, that means oneself does not know the whole truth of Scripture.

At this point, I will refer all readers to the more specific details of the verbiage of this Psalm 30. This is an important psalm to understand. We can grasp that by the number of times it is sung on Sundays: six, all in years B and C. One time it is sung during the ordinary after the Epiphany season. One time it is sung during the Easter season; and, four times it is sung during the Ordinary after Pentecost season. That repetition is a signal to learn what this song sings.

Isaiah, Language, Teaching

Isaiah 66:10-14 – The possession of ministry

Leave a comment

[1a] Thus says Yahweh:

[10] “Rejoice with Jerusalem, and be glad for her,

all you who love her;

rejoice with her in joy,

all you who mourn over her–

[11] that you may nurse and be satisfied

from her consoling breast;

that you may drink deeply with delight

from her glorious bosom. ס

[12] For thus says Yahweh:

I will extend prosperity to her like a river,

and the wealth of the nations like an overflowing stream;

and you shall nurse and be carried on her arm,

and dandled on her knees.

[13] As a mother comforts her child,

so I will comfort you;

you shall be comforted in Jerusalem.

[14] You shall see, and your heart shall rejoice;

your bodies shall flourish like the grass;

and it shall be known that the hand of Yahweh is with his servants,

and his indignation is against his enemies.”

——————–

This is the Track 2 Old Testament selection to be read aloud, if a church is on this course, on the fourth Sunday after Pentecost (Proper 9), Year C, according to the lectionary for the Episcopal Church. If this is the course a church has chosen, this selection will precede a singing of some verses from Psalm 66, where David wrote: “All the earth bows down before you, sings to you, sings out your Name.” That pair will be followed by the Epistle selection from Galatians, where Paul wrote, “Do not be deceived; God is not mocked, for you reap whatever you sow. If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit.” All will accompany the Gospel selection from Luke, where Jesus instructed his sending out of seventy interns, by saying “See, I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, `Peace to this house!’”

You will note how I have applied verse numbers (in bold type, within brackets) above. The words that say, “Thus says Yahweh” (not “the Lord”), come from the beginning of verse one. It is not written into verse ten. The Episcopal Church has applied that to verse ten, because everything in Isaiah 66 is the words of Yahweh flowing through His servant Isaiah. As such, every verse could be prefaced by the same: “Thus says Yahweh.”

Listen people, I knew less than you knew about what Joel meant … just forty days ago.

In verses ten and thirteen, Yahweh spoke of “Jerusalem,” as “yə·rū·šā·lim.” While there is certainly a city by that name, all names have meaning that becomes the reason a name is given. The word “Jerusalem” [Hebrew has no capital letters] means “Teaching Peace.” Strong’s suggests “foundation of peace,” where no capitalization is applied. In this, one has to realize that Yahweh was not writing anything down on paper. Yahweh spoke to the soul of Isaiah, meaning the physical body of Isaiah became the hand of Yahweh on the earth. Still, Yahweh is not concerned for the dead matter of the worldly plane. He is concerned about the souls who have become married to His Spirit and those souls seeking to do the same. Thus, Yahweh was not speaking about a physical place named “Jerusalem.” He spoke about the “Teaching of Peace” or the laying of the “Foundation of Peace,” which will bring lost soul to marry Him. For divine marriage to take place, one must first be “Taught the Peace” such divine union brings.

In the use of the three feminine pronouns that follow, each as “her” – “ḇāh;” “’it·tāh;” and, “‘ā·le·hā” – as “for her,” “with her,” and “above her” – the feminine must be realized as a soul in a body of flesh. Yahweh is the Father, thus all the spiritual realm is masculine (including angels, spirits, and released souls), while all souls trapped in bodies of flesh take on the femininity (or negativity) of matter or earth. This use of “her” says all mankind is born (regardless of gender) to be wives of Yahweh, meaning all souls in the flesh reflect a “her.” When “Teaching Peace” is not a place in the world, but a Yahweh elohim placed into a wife of Yahweh, then it is sent in “Teaching Peace” “for her,” “with her,” and “above her.” This brings “gladness,” “love,” and “joy.” To “mourn above her” means the death of the flesh as the feminine lord over a soul. That death has allowed the Son of Yahweh to enter, “Teaching Peace.” This means “Peace” is the ways of righteousness “Taught” by Jesus resurrected within one’s soul, while still within the ”flesh” of “her.”

In the element that sings, “all you who love her” (from “kāl-’ō·hă·ḇe·hā”), the root of “love” (“aheb”) must be seen as the Yahweh elohim that is Adam, whose soul was the “love” of Yahweh placed into a physical form. When Adam died, after nine hundred thirty years trapped in the worldly plane, his soul of “love” was released to be reincarnated as many important and most holy Patriarchs of Old Testament history. The soul of “love” was created by the hand of Yahweh for the purpose of being resurrected in the souls of lost sheep, in order to save those souls from the death that is reincarnation into a world of matter. This plan of salvation says Yahweh saves through His Son; and, the name “Jesus” means “Yahweh Saves,” so Adam was created to become Jesus. It is that soul of Yahweh’s “love” that “Teaches Peace” to souls, which is a “love” that cannot be defined by the emotion called ‘love,’ which emanates from human flesh.

Following the segment of verse ten that ends by singing, “all you who mourn above her” (from “kāl-ham·miṯ·’ab·bə·lîm ‘ā·le·hā ”), David began verse eleven by adding to that “mourning” of self-sacrifice, “the intent you will nurse and be satiated , to the breast of her consolations”. This says the “purpose” of Yahweh’s “love” is to supply His newborn with its own inner source (“breast” or “bosom”) of spiritual nourishment, which is the “consolations” of the loss of self to a greater reward. The soul in a body of flesh died as one, so it could be reborn as two united as one, where the mother of the Son is the inverse of a physical world mother-child relationship, where the Son becomes the “breast” on which the mother-soul suckles.

When this verse continues by singing, “purpose you will drain out and be delighted with the fulness of her abundance.” This sings about the inner Yahweh elohim of Adam-Jesus being an endless source of insight. When reading Scripture or when faced with a worldly situation, the child can always feel for the engorged “breast” of knowledge and “drain out” that applicable for present circumstances. This will cause great “delight” at how quickly one sees the truth come forth, bringing the “fullness of the abundance” Scripture contains. Because that is maintained in a physical form, Scripture becomes a “her,” which requires Yahweh’s Son to explain. This takes the mundane meaning from reading text and raises it “above,” to a higher level of meaning.

At the end of verse eleven David placed a samekh (“ס”), which marks the end of a series of verses. The two previous uses of a samekh were at the end of verses four and nine [not read today]. This sign can be seen as marking a transition point in the psalm.

In verse twelve, the transition begins by singing “for thus,” where “thus” refers to this never-ending abundance of knowledge that is present. To reflect on that, a vertical bar is placed (“׀”), which acts as a sign of pause or momentary rest. The transition point then calls for a repeating of the author of these words, as Isaiah wrote, “says Yahweh behold! extending to her as a stream peace and like a torrent overflowing abundance people then you will feed”. Here, this reflects back [“for thus”] on the “fullness” of the “abundance” that has been made available for the newborn self – two united as one. This is now Yahweh saying that this great “overflowing abundance,” which fluidly “flows” like sustenance from a mother’s “bosom,” but more than one soul can use. This means the “purpose” and “intent” of such “abundance” is for the “people” to be “fed” the knowledge of Yahweh’s elohim within. This then sings of ministry.

The remainder of verse twelve (following a semi-colon mark) then sings, “above beside you will be lifted and over knees you will be smeared”. This says Yahweh’s Son within will raise one’s soul to his level of Spirit, so as a master or lord of seekers (“the people”) one’s soul will stand “beside” the souls of others, so they too will be elevated in Spirit. This should be seen as relative to the accompanying Gospel reading, where seventy interns were sent to “the people” as extensions of Jesus in themselves, to lift up others in his name. Thus, “over knees” says one take a “knee” in submission to Yahweh’s Son, and becomes “besmeared” with his Anointment into ministry. One has an “abundant” supply of divine insight to share with seekers among “the people.”

Verse thirteen then sings, “as man whom his mother she will repent him ; so I you will be sorry and from Teaching Peace you will be consoled.” Here, it is important to grasp the constructs that combine the masculine with the feminine, such that this is Yahweh speaking through Isaiah about the “him” of His Son, who has been resurrected within “her” – of either human gender – as “his mother.” A soul must repent for past transgression to Yahweh and, through divine union, be cleansed by His Spirit. That makes one’s soul become a purified ‘Virgin’ womb, in which Yahweh will seed His Son. Once resurrected, so the soul is reborn as the Son, the “mother” will “repent” and “be sorry” for all sense of selfishness. Thus, the “mother will repent in him.” That becomes the “suckling” from this inner presence (in the “bosom”) that is an “overflowing abundance” that is meant for “Teaching Peace” to one’s soul, so it can go into ministry “Teaching Peace,” as the Son reborn. This means ministry is the way “you will be consoled” for past sins to always remain past sins.

Verse fourteen then sings, “and when those have seen this and he will exult your heart , and all yourselves to the new growth she will sprout ; and she will know her hand Yahweh with his servants , and he will be indignant to those his enemies.” Here, Yahweh is singing about the sense of spirituality that will fill a soul, especially once one has entered ministry as the Son reborn and has seen the miracles that inner presence shares with those seeking help. The “heart” is one’s soul – “inner man, mind.” In the plural construct of “yourselves” (“wə·‘aṣ·mō·w·ṯê·ḵem”), the second-person masculine plural of “estem” (meaning “bone, substance, self”) says the presence of the Yahweh elohim has made the feminine “her soul in its flesh” become one that is masculine, like all who are so possessed by “elohim.” This needs to be seen as how “yourselves” – which come in bodies of flesh that are both male and female – are all ‘brother’ [no sisters allowed in the spiritual world]. This relationship comes from all souls being masculine as the Son reborn.

This can then be seen as relative to a “new growth,” which is as common as “grass” in the world. In that, “grass” takes on the equivalency of good ‘wheat,’ which is opposed to the bad ‘weeds.’ This “sprouts” because Yahweh has planted His seed in one’s fertile ground [the flesh], for the purpose of growing the spiritual food that will feed the people.

Again, the feminine gender reflects a soul born into a body of flesh receiving the “knowledge” of the Spirit, which becomes so clearly present that beliefs are transfigured into true faith. This is because ministry will have proved to one’s soul that one’s soul acts as the “hand” of “Yahweh,” because “Yahweh” has extended His “hand” – His Son – into one’s soul, within one’s flesh. This makes one a “servant” to Yahweh and the Son, just as the Son is always a “servant” to the Father. When the final segment says, “he will be indignant to those his enemies,” this projects the evil spirits that constantly attempt to possess souls alone in the flesh. Once the Son has been resurrected in a host soul, then all demon and unclean spirits will be told to turn away from one divinely possessed and do as all “elohim” are commanded – to serve Yahweh.

As the Track 2 Old Testament reading for churches that have chosen that course of lessons, it should be clear that this is perfect for reading during the Ordinary after Pentecost season has begun. Each soul sent into ministry is a servant of Yahweh, obedient to the voice of His Son. The marriage vows that make that possession possible deny a soul the option to ever again serve self.

Galatians, Language, Teaching

Galatians 6:(1-6)7-16 – True Christianity reads Scripture spiritually, not physically

Leave a comment

[My friends, if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted. Bear one another’s burdens, and in this way you will fulfill the law of Christ. For if those who are nothing think they are something, they deceive themselves. All must test their own work; then that work, rather than their neighbor’s work, will become a cause for pride. For all must carry their own loads.

Those who are taught the word must share in all good things with their teacher.]

Do not be deceived; God is not mocked, for you reap whatever you sow. If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit. So let us not grow weary in doing what is right, for we will reap at harvest-time, if we do not give up. So then, whenever we have an opportunity, let us work for the good of all, and especially for those of the family of faith.

See what large letters I make when I am writing in my own hand! It is those who want to make a good showing in the flesh that try to compel you to be circumcised– only that they may not be persecuted for the cross of Christ. Even the circumcised do not themselves obey the law, but they want you to be circumcised so that they may boast about your flesh. May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision nor uncircumcision is anything; but a new creation is everything! As for those who will follow this rule– peace be upon them, and mercy, and upon the Israel of God.

——————–

This is the Epistle selection to be read aloud on the fourth Sunday after Pentecost (Proper 9), Year C, according to the lectionary for the Episcopal Church. It will follow either a Track 1 or Track 2 path of Old Testament and Psalm readings, depending on the course set for an individual church for this Year C. The Track 1 course will present a reading from Second Kings, where is read: “When Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king, “Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel.”’ That will be followed by a singing of Psalm 30, where David sang, “While I felt secure, I said, “I shall never be disturbed. You, Yahweh, with your favor, made me as strong as the mountains.”’ The Track 2 Old Testament reading will come from Isaiah 66, where Yahweh said through the prophet, “I will extend prosperity to her like a river, and the wealth of the nations like an overflowing stream.” The next reading will come from Psalm 66, where David sang: “Come now and see the works of elohim, how wonderful he is in his doing toward all people.” Whichever path is taken, all will accompany the Gospel selection from Luke, where Jesus sent out the seventy in intern ministry, saying “Do not move about from house to house. Whenever you enter a town and its people welcome you, eat what is set before you; cure the sick who are there, and say to them, `The kingdom of God has come near to you.’ But whenever you enter a town and they do not welcome you, go out into its streets and say, `Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’”

To begin with, the NRSV (Anglicized) presents the translation that says “my friends,” but footnotes that, admitting in footnote that “brothers” is the actual translation. The NRSV (Updated Edition) shows this as “brothers and sisters,” with no footnote. Paul did not write to his ‘friends’ in Galatia. While he wrote a letter that was meant to be read by men and women alike – ALL TRUE CHRISTIANS – he did not write a letter to any ‘sisters’ in Christ. There is no such thing spiritually. Paul addressed ALL souls that had married Yahweh Spiritually, so their souls had become Anointed (each one [man and woman] was made a Christ), so His Son Jesus could be resurrected within those souls. Because Jesus is a masculine spirit, all who are reborn as him are spiritually related as “brothers” – only. All souls alone in bodies of flesh (men and women alike) are thus ‘sisters’ of flesh (of the world, sex organs inconsequential), their neutered souls having not yet married into the masculine realm of Yahweh. Please learn that. It is essential. Scripture’s focus is on the spiritual and cares nothing about the sensory organs that bring flesh pleasure and pain.

In the first verse, Paul is not suggesting that anyone who has “received the Spirit” will ever again find himself or herself as being “detected in a transgression.” The wording and punctuation of the Greek makes it clear that those who are “detected in a transgression” are disciples among those Saints in Galatia, to whom they were teaching. As Jesus reborn, each would have become a ‘church’ with a following of disciples – seekers of truth – who would be led to commit their souls to Yahweh in divine union on their own, of their own choice. Thus, Paul was writing to those “Lords” and “Masters” of true Christianity [true priests of Yahweh – Saints], as Jesus reborn, to treat wayward disciples with “gentleness.” This means not driving them away by projecting a strong sense of guilt and shame upon them, like the elite of Jerusalem were fond of doing.

When we read of Paul saying, “Take care that you yourselves are not tempted,” this gives the impression that one reborn as Jesus, promised eternal life after having all past debts of sins erased, would become “tempted” by seeing a disciple breaking a commandment or doing a wrong. What Paul wrote says that the motivation for approaching a student from a gentle direction should be based on one’s own past history of such an approach [most likely used by Paul towards them]. The Greek written says, “considering your soul [yourself] , not kai your soul [you] you could be tested”. This says the way one approaches a sinner should be no different than oneself was approached, when one was a sinner. The “test” of Sainthood is not how little one sins, but how much sinners feel the light of truth being projected within one’s soul, so one’s own soul is the one who makes that soul feel guilt and shame. When one causes one’s own soul to feel sorry for having sinned, that soul will need a Saint to comfort them (with a hug, so to speak), rather than a slap on the face and someone yelling, “Sinner!”

In verse two, when Paul wrote of “bear one another’s burdens,” that actually begins with a capitalized “Allēlōn,” written in the Genitive case (possessive), saying “Of Each Other.” That importantly states how the sins that possess one soul are the same sins that possess all souls, once one’s body of flesh has grown old enough to be lured by the sins of the flesh. These are then “Of One Another’s.” It is this realization – that all souls are alone in his or her flesh are sinners, incapable of not sinning without divine assistance – then Paul wrote, “kai you will fulfill this law of this of Christ.” That says the only way to stop sinning is to be possessed as “brothers,” each possessed by the resurrection of the soul of Jesus, from having married one’s soul to Yahweh, having received His Spiritual Anointment – as His “Christ.” In this, “of Christ” (Genitive – possessive) is not Paul stating ‘the last name of Jesus.’

When verse three is show to state: “For if those who are nothing think they are something,” this take the Greek word “tis” and translates it as “something.” That word actually translates as “a certain one,” which is regularly used in Scripture to identify a Jew or, more specifically, a Jew known by name. The element of “certainty” leans heavily on a relationship having been established. It must not be read as a “thing” that leads one to see elements of the material realm, which become focuses on “a certain one” of the flesh. Instead, it is a statement about “a certain soul.” Thus, the statement by Paul warns those who “think you are know to exist as a certain one (thought to be marked for salvation by Yahweh). If that is not the truth, then one deceives one’s soul [“himself,” where souls are spiritual, thus masculine essence without a body of flesh].

In verse four, where the NRSV translates, “All must test their own work,” Paul actually said, “this now the work of one’s soul it tests [or “approves”] everyone.” That says the “proof” of being “a certain one” of Yahweh comes by the acts one does, because one’s soul has been raised from the dead of the flesh [matter without soul – feminine] by the resurrection of Jesus’ soul within one’s host soul. The soul alone in its flesh is no longer alone, as the soul of Jesus has been impregnated into the wife-soul, with that holiness coming via the Father-Husband [the “Christ” Anointment]. As Jesus reborn, one does the deeds his soul guides one’s body of flesh to do [as a Saint]; and, that marks one’s soul as being “a certain one.”

To place emphasis on this presence of Jesus’ soul within one’s soul, Paul then added in verse four: “kai at that time into his soul [“himself”] only , this boast he will possess , kai not into this a second.” Whereas the NRSV translates this as saying, “then that work, rather than their neighbor’s work, will become a cause for pride.” That translation is misleading and wrong. Paul was not talking about judging a “neighbor’s work,” but the work led by a soul being possessed divinely by Jesus’ soul, which has ‘come near” “into” one’s soul [divine possession]. The proof is one’s soul allowing the soul of Jesus to lead one’s body of flesh [his soul become one’s Lord] away from sins, thereby making one’s own soul become “the second” of two in one, which does “not boast” anymore of any controls one once had over its flesh [when a soul alone].

Verse five then says, “every one indeed this his own [soul’s] burden [to resist sins] he will bear.” This says the soul of Jesus – which possesses all who become related as “brothers” – will be the one responsible for one’s host soul staying sin free and gaining eternal life, after one’s soul is released in death. This is the “test” of whether or not one’s soul can claim to be “a certain one.” If it cannot do the deeds of Jesus reborn, then one “deceives one’s own soul.”

In verse six, which the Episcopal Church makes the last of its ‘optional reading’ verses in this selection, Paul began with a capitalized “Koinōneitō,” meaning “He to possess a Share.” The capitalization divinely elevates the meaning of this word from the NRSV focus on “must share,” as if Biblical words to be used for setting the groundwork to slap guilt upon paying customers, with the yearly pledge campaign pleas. This must be read as a statement that says Yahweh sends His Son into the souls of sinners not only to save them, but for them to “Share” that Spirit with others. In “Sharing,” there is noting of value held by the host soul, who had allowed his or her body of sinful flesh to corrupt it. A “self-soul” can only “share” sin with others. It is the resurrected soul of Jesus that comes to utilize one’s submissive soul-body in ministry, where the Spirit of Jesus is made available for others to “Share.”

This then leads to the whole of verse six saying, “He has the Share now this instructing this word , to this to teaching , within to all to good”. This plainly states (when realizing the meaning of “Share”) that the soul of Jesus becomes the Lord over a wife-soul of Yahweh, leading its flesh into ministry. The soul of Jesus comes knowing the full meaning of Scripture and for the purpose of “teaching” that meaning to others, so they will Share in the knowledge of truth. By knowing the truth, others can see the divinity of Scripture and find faith taking them beyond belief in the divine, leading their actions to do the “good” that pleases Yahweh. When one does “good,” then Yahweh will respond in kind.

To omit this important element of this portion of Paul’s letter [the ‘optional verses’], so one does not realize the “Sharing” element of which Paul wrote as importantly pointing to the soul of Jesus being reborn in different flesh of many, becoming the “Teachers” of truth to seekers – the purpose of religious disciples, therefore the intent of churches – that not spoken aloud leads to verse seven having watered down meaning. When the NRSV translates this to say, “Do not be deceived; God is not mocked, for you reap whatever you sow,” that misses the point of focus having been set on the Teachers [Saints in the name of Jesus Christ – the only true ministers of Christianity], as opposed to any Joe Schmo (or Sally Schmo) that wanders in to preach or hear a sermon.

The truth of what Paul wrote says, “not you be led astray ; God not he is sneered at.” That says teachers (priests pretending to be the interpreters of Scripture … for a price) can only “mislead” or “lead the flock astray.” That is the only possibility if one’s soul-flesh teaching has not become Jesus reborn. Without Jesus “Teaching,” the result can only be souls in flesh making up things about Scripture that meets some personal or organizational agenda. When Paul said, “God not he is sneered at,” that says to all who pretend to preach the “word” falsely (without the guide of Jesus as one’s “Share”) are “mocking God.” They do so by belittling Scripture, while making themselves pretend to be God and/or Jesus, as souls that do not speak the truth. They do not possess the divine possession of the Jesus soul, because their souls are married to their bodies of flesh, not Yahweh.

This makes the ending portion of verse seven be the promise of either eternal salvation or (minimally) reincarnation back into another body of flesh. Those options are based on how one shares the word of God. For Paul to literally write (English translation), “what indeed if he should sow a human , this kai he will reap.” The conditional (“if”) then leads to a subjunctive that states where “he should sow.” That is meeting the conditional as one who does sow. One who does sow is a priest, minister, pastor, or teacher of a Christian religious denomination. Only those who are filled with Yahweh’s Spirit, with His Son as such a person’s Lord, “should sow,” because they “will sow” the truth and “reap” saved souls. Anything less will “sow” the weeds of profiteering in the name of Jesus (which mocks God and His Word); so, they will then “reap” the wrath of Yahweh, which will come in Judgment, born of those souls who “turn their noses up” to God, playing god.

That truth is summed up in verse eight, where Paul wrote: “because this sowing into flesh of his soul , from of this of flesh he will reap destruction . this now sowing into this Spirit , from of this of Spirit will reap life eternal .” This is Paul saying that teaching untruthful meanings of Scripture, so seeking souls will be led away from Yahweh, rather than to Him, will lead to those souls’ destructions. Only teaching from an inner Spirit presence, can this Spirit then possess others; so, those lost souls are led to marry their souls to Yahweh. That is the meaning of a divine “Sharing.” And, that will be the presence of Jesus within, which is a name meaning “Yahweh Saves.”

Verse nine then begins with a capitalized “To,” which is an article translated as “This.” The divine elevation of capitalization then points directly back to the teacher “of Spirit” that leads to “eternal life.” That is the focus of Paul then writing, “This now good acting , not we should grow weary ; to time indeed one’s own , we will reap not growing weary .” This is an important element that is overlooked in these modern times of ‘retirement,’ when religious leaders grow old and gray and leave their jobs as priests, to enjoy all the money they have stored away, having sold their souls for material gains, while pretending to care about the souls of others. Paul wrote that a true Jesus reborn will never grow tired [like ninety year old blind John, who was still prophesying while a prisoner in Patmos] and will still be “doing good deeds” until death [“one’s own time”]. The last few popes of Rome have made it possible for there to be plenty of wealth for them to enjoy, by letting someone else play pope for some number of years … before his (or maybe her some day?) retirement to a palatial estate and lots of worldly servants.

Verse ten then begins with a capitalized “Ara,” which means “Therefore.” This becomes a divinely elevated statement about that lack of weariness being shown in a true priest of Yahweh, one’s soul-flesh that has been reborn as His Son Jesus in ministry. This then acts like a conditional written in this verse, which says, “if no Spiritual weariness, then.” Here, Paul wrote, “Therefore then , even as opportunity we possess , we should work (to accomplish) this good advantageous for all , most of all now advantageous for those to know (intimately) of this of faith .” This says ministry is an “opportunity” that is “advantageous for everyone” involved with the Spirit. The experiences of ministry “especially” bring about deep personal “intimate knowledge” that takes one beyond simple beliefs, to the truth that is one’s possession “of faith.”

In verse eleven, Paul is reminding the true Christians in Galatia that his words require a divine assistant to understand them. That says Paul wrote his “letters” (“grammasin”) with the same inner voice of Jesus leading his words. As they all come from Yahweh – the Godhead – not Paul liking to write letters that make him seem important, there is “great” depth of meaning, the surface words become impossible for a soul alone in its flesh to decipher. This verse does not end with an exclamation point, as if Paul was knowing his letters were many chapters long; so, he was not saying, “thinking of you. Have a nice day. Paul.” He did not write, “See what large letters I make when I am writing in my own hand!” Instead, he wrote, “you Perceived to how great to your souls [“you” or “yourselves”] I have written to this to my own soul [“mine” or “myself”] hand.” That needs deciphering.

The first word is a capitalized “Idete,” which is written in the second-person plural Aorist, so it says, “you Perceived.” The divine elevation of capitalization makes this word selection bear the meaning of vision greater than that “seen” by normal eyes. It says that Paul knew the Galatians to whom he wrote took the time to contemplate his words written, in “discernment” and “attendance,” where a divine assistant helped them “Perceive” the deeper truth that Paul intended, having likewise written with divine assistance. Thus, a six-chapter letter might seem long, but when so many words and verses follow the syntax of a divine language, this letter unfolds significantly, as “how great” it is, where “how large” becomes “how deep.” That depth is intended for the “souls” of the readers, then and forever after.

When Paul said “I have written to this,” the “this” (in the Dative case) is the prior references to the Spirit and teaching made in this chapter. To then write, “I have written … to my own soul hand,” this says the “hand” of Yahweh within his soul – Jesus – uses Paul’s “hand” to write, as Paul is a “hand” of the Son. Everything comes from his soul, which means the spiritual content of the words written are like a soul is in its body of flesh – invisible but present. It is this “great depth” that makes the letters of Paul be most profound and demanding those filled with the Spirit to discern them, because ordinary eyes go blind to that hidden meaning.

Verse twelve then begins with a capitalized “Hosoi,” which is a possessive pronoun that is similar to the adjective “Idete,” being the plural form of “hosos,” stating “how much” or “how many” as a correlative pronoun. In the divine elevation of this, Paul is pointing to “How Many” of those true Christians in Galatians were converted Gentiles. Many, like Timothy (from Lystra in Galatia), were born of Jewish mothers, who had intermixed and had Greek [Gentile] husbands. They had been raised to understand the Law as written, but had never been officially designated to be Jews, having never attended a Jewish synagogue. Paul was a minister to those seekers who received the message he brought to them, as one whose soul was possessed by a resurrected Jesus. The elevation in meaning of this word is then placing focus on the tremendous Spiritual growth in Christianity, which could then discern the truth of a divine text, not only Hebrew Scripture but also letters in Greek, all written by Saints (old and new).

The capitalization of “Hosoi” is then directing the importance of “How many” in relationship to the number of Jews, who considered themselves to be God’s chosen people, excluding all others from that self-perceived special designation. This then led Paul to write about the identification of a Jew (males) by the marking of their flesh through “circumcision.” As had been the history written in the Old Testament, where converts were to be adult males who willing chose to have their flesh marks through the cutting of foreskins, the Jews of Paul’s day still saw this as a statement of commitment to Yahweh. As such, Paul wrote, “alone in order that to this to upright stake of this of Anointment [“Christ”] (of Jesus) not they might be pursuing the prize .” This says that the common view of Jews [inspired by the leaders of the Temple in Jerusalem] said “circumcision” was the “only” way for a male Gentile to prove he was committed to the One God of that religion.

There, there child. It is best to get this done while you are so young.

The capitalization of “Hosoi” points out “How many” Jews commonly held that belief. Where the NRSV translates, “that they may not be persecuted for the cross of Christ,” the Genitive form stating “of Jesus” is written in parentheses [thus read as an ‘aside’ that is optional translation, meaning the name “Jesus” is omitted from the NRSV text. The Greek word “staurō” [in the Dative case] is translated as “cross,” pretending that adult male “circumcision” acts as an individual convert’s willingness to be placed on a Roman “cross,” when the word aptly translates as (in the Dative case) “to upright stake.” The implication, as written by Paul (from having once adhered to this view) says “circumcision” was the “only” way that proved one was committed to Yahweh, such that the cutting of adult flesh became like an act “of anointment” (a lower-case “christou”) that was not an outpouring of Yahweh’s Spirit, but more in line with a pouring of oil on a forehead by a Jewish official. The parentheses surround “of Jesus” is then Paul saying that because Jesus was “circumcised,” so too must all who wish to identify with his having his flesh cut (when officially named). Without such equal cutting of flesh, no Gentile male “might be pursuing the prize,” where the subjunctive form of “diókó” implies the presence of a marked penis can lead to the possibility of “persecution,” where Jewish males could be identified by a strip search. Therefore, to achieve the “prize” of being a true Jew, Paul was pointing out the flaw of such demands being made on marking a male’s flesh, rather than marking the soul within the flesh.

In verse thirteen, Paul countered this concept of “circumcision” being a transformation “to an upright stake” that displays “anointment” as a servant to Yahweh by saying, “not indeed those being circumcised themselves [implicating their souls, more than their bodies of flesh] law guard”. That says all those Jews who had their flesh cut on the eighth day of life were prime examples of those who had Mosaic Law forced upon their brains to memorize (in addition to the myriad of laws, customs and mores of a Roman overseer that was empirical), they routinely failed to live up to those laws. Still, (as Paul wrote), “they will yourselves (again an implication of souls in bodies of mutilated flesh) to possess cut flesh [circumcision]” as adult males. Paul said the only benefit of this painful sacrifice was to be able “to boast” that, “I am a male converted to Judaism, because I had my foreskin trimmed by a knife!”

In verse fourteen, Paul began with the capitalized word “Emoi,” which is the Dative case for the possessive personal pronoun that states “egó,” as saying, “to Myself.” Here, Paul was “circumcised” on the eighth day, therefore being a Jewish male prior to becoming an adult; but that had absolutely nothing to do with his soul’s conversion to Yahweh, when his soul spiritual heard the soul of Jesus ask him, “Why do you persecute me, Saul?” There was no physical strip search that exposed Saul’s penis, as if a Roman soldier were arresting Saul, because he was a Jew. Saul was the one being accused of persecution, which means his flesh having been cut, marking him as a Jew, became the reason he was stricken from his feet and made to go blind. The persecution of those who followed Jesus [true Christians reborn in his name] was because Saul saw the physical marking as a commitment to God corrupted his soul, leading his body of flesh to torture law-abiding Jews who has their souls converted to Christianity.

When Saul changed his name to Paul, that signified how “Small” the physical flesh of Saul was found to be. That new name signified to those who knew the name’s meaning to be far from any “boasting.” Instead, Paul wrote, “forasmuch as not within to this to an upright stake of this of Lord of ourselves (again, an implication of the collective of souls married to Yahweh and reborn as His Son Jesus) of Jesus of Christ.” This says Saul and even newly converted Paul had “not” yet received the Spirit of the “Christ” Anointment that married his soul to Yahweh [in no way linked to his cut flesh], where the resurrection “within” his soul “of Jesus” became “an upright stake” that uplifted the downfallen soul of Saul, as the new possessing soul “of Lord” over that soul-flesh that was Saul. Paul wrote this in his letter to those in Galatia whose souls had experienced the same divine marriage and resurrection of Jesus “within,” so all those souls (of ourselves) knew this divine possession of which Paul wrote. All of them knew the sins of their flesh in their pasts were nothing to “boast” about. Everything good was that sent “within” by Yahweh’s blessing (the “Christ” Anointment).

Paul then added that it was that “upright stake within” Saul’s soul that became the death of his old “self” (soul), where the presence of the soul “of Jesus within,” born of the divine marriage initiated by the possession “of Christ” that Baptized his sinful past clean, which “crucified to himself [repeating “emoi,” in the lower-case] to “the world” that worshiped the flesh [especially the Jews with cut flesh]. It also was the death of Saul, relative to his being part of that “world” that was the false religion he once serve wholeheartedly.

In verse fifteen, Paul says “circumcision” or “not being circumcised” has anything to do with being a true Christian (“of Christ”). He said “it is a new creation.” In that, the Greek word “ktisis” is used and means, “creation (the act or the product).” [Strong’s definition] From HELPS Word-studies, the root word “ktísis” implies “creation (creature) which is founded from nothing.” The acts of cutting flesh takes something physical and changes it to a new form; but to marriage of a soul to Yahweh and the resurrection of a second soul within the host soul means noting physical or visible is detectable. Thus, Paul confirms that his changes “within,” where his soul was given a new “Lord,” with that “of Jesus,” brought about by the “Anointment “of Yahweh” (possessed by His outpouring of invisible Spirit – “nothing”) is the truth of “a new creation.”

Verse sixteen (the last verse in this reading selection) is then a prayer to all who understand this that Paul has written. The prayer begins with a capitalized “Kai,” which means the prayer is most important to grasp. Here, again, he wrote the word “hosoi” (in the lower-case), which repeats “how many” make up the true gatherings of Christians. His prayer then says, “to this standard to this will follow [the rule].” This becomes a statement that explains the meaning of Jesus telling his disciples to “follow me.” The meaning is to be ruled by his soul as one’s “Lord.”

Paul then prayed that “peace” will then be “upon their souls” (of those submitting their souls to Yahweh in divine marriage), where the Greek word “eirēnē” is the same word spoken by Jesus, when he said “Peace be with you,” when appearing in the locked room “within” his disciples. The deeper meaning of “peace” is “wholeness [HELPS Word-studies], where a soul alone in a body of flesh is made whole by returning the soul to Yahweh, cleansed of all past wrongdoings. That Baptism is then confirmed when Paul prayed “kai eleos,” which highlights the importance of “mercy.” The truth of “mercy” given by Yahweh is it is only given to those souls that have become “loyal to God’s covenant” [HELPS Word-studies], which comes from having received His Spirit in marriage [made a “Christ”] and given rebirth to His Son, who is the “Lord” that maintains that “loyalty to God’s covenant.”

Finally, Paul wrote the word “kai” to again make another important statement, which says, “upon this Israel of this of God.” Here, the truth of the name “Israel” must be recalled, as it means “He Who Retains Yahweh as one of His elohim.” The presence of the soul of Jesus within the soul of a Saint means that second – divine – soul is the presence of the Yahweh elohim that is the soul of Adam-Jesus. This possession (Genitive case) use “of God” [“Theou”] says one’s soul has been transformed from nothing into the Son of Yahweh … the same Son created in Eden. Yahweh created that divine soul of a Savior to be “Shared” with those seeking to be redeemed.

As an Epistle reading selection for the fourth Sunday after Pentecost, when one’s personal ministry (as Jesus reborn) should be underway, Paul makes it clear that this cannot be done by self-will. There can be no ego left alive within one’s body of flesh, if one is to be a minister of Yahweh. This is echoed in the Gospel reading accompanying this reading, where Jesus sent out the seventy on pairs. As Paul said, one’s soul must be crucified to the world, and one’s soul crucified from the world, meaning the death of self, so one’s soul can become Jesus resurrected. Pretenders will only mislead, giving the impression that physical changes (like circumcision) is all that one needs to be saved. One must not be misled by such lies.

Language, Luke, Teaching

Luke 10:1-11, 16-20 – Being one of the seventy sent out in pairs, each with two souls in one body

Leave a comment

The Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. He said to them, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. Go on your way. See, I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, `Peace to this house!’ And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. Whenever you enter a town and its people welcome you, eat what is set before you; cure the sick who are there, and say to them, `The kingdom of God has come near to you.’ But whenever you enter a town and they do not welcome you, go out into its streets and say, `Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’

“Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.”

The seventy returned with joy, saying, “Lord, in your name even the demons submit to us!” He said to them, “I watched Satan fall from heaven like a flash of lightning. See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.”

——————–

In 2020 I posted a commentary that placed sole focus on the number of ministers Jesus sent out, according to Luke’s Gospel. That brief analysis can be found listed as: Luke 10:1 – Jesus sent out seventy in pairs. I wrote that because some some translations mistake the Greek word “dyo” as the number “two” being added to “seventy” (“hebdomēkonta”), which results in seventy-two. As such, some translation services [such as the NIV and even my resource – BibleHub Interlinear] say “Jesus sends out the seventy-two.” The fact is the Greek word “δύο” is surrounded by parentheses, making it be separate from “seventy.” That ‘whisper’ instead meaning the number “(two)” indicates the number of sets of ministers sent out, with the implication being to read the parentheses as an aside that indicates “seventy in pairs.” Please, feel free to read those observations I posted, as I will not put depth into that interpretation here (beyond what I have now written). The number sent out is “seventy,” and that number was in sets of “two,” as thirty-five pairs.

As shown above, the NRSV [amended by the Episcopal Church, as they too translate “seventy-two, while footnoting the number as being “seventy” by “Other ancient authorities”] says “The Lord appointed seventy.” This translation omits the true beginning that has Luke write a capitalized “Meta,” which the NRSV actually show verse one beginning by stating “After this the Lord appointed seventy-two*,” which is a misleading paraphrase. The literal English translation is as follows: “Among now these , lifted up and shown this Lord <kai> seconds seventy <two> kai they were sent away themselves [meaning “their souls”] each two <two> before face of himself [meaning “of his soul”] into every city [meaning to the “inhabitants of cities”] kai place that they were intended he himself [meaning “he his soul”] to come .” The two uses of “dyo” in parentheses, while “dyo” is also written as a direct statement, needs to be closely inspected, for deeper understanding.

First, the parentheses surrounding “two” needs to be seen as a statement of the number of souls within each of the “seventy.” This takes one to the Greek word written that has been translated [commonly] as “appointed” (“anedeixen”). That spelling of “anadeiknumi” [in the third person singular aorist indicative] says “they were lifted up and shown,” by “this Lord.” In that, the link must be made between the capitalized “Meta,” which is a divinely elevated statement that says “Among,” rather than “After,” such that “this Lord” is the divinely elevated soul of Jesus that has come “Among” those followers who numbered “seventy.” The capitalization of “Lord” (“Kyrios”) says each host soul in a body of flesh had surrendered that host soul’s ‘lordship’ over its own body of flesh, so Jesus’ soul became “this Lord” of each. This then carries over to the parentheses surround the first “dyo,” where each of the “seventy” has “two” souls in each body of flesh: a host soul in submission to a “Lord” soul. From this, the statement of “two” not surrounded by parentheses says the “seventy” were not sent out alone, but in pairs, while each was an inner “pair” of souls, with everyone led by “this Lord” soul that was that of Jesus. That is then more than a simple “appointment,” but the divine presence of Jesus’ soul with each, who were “Among” Jesus as disciples and followers, each of whom had been “lifted up and shown” the truth spiritually.

When verse one states, “before face of himself,” where the possessive case [Genitive, third person singular] of “autou” [meaning “of himself”], this must be related to the First Commandment, which says (commonly), “Thou shall have no other gods before me.” That weak translation misses the truth that says “me” is in actuality “my face.” This primary commandment says a soul in a body of flesh that is a true child of Yahweh must were the “face” of Yahweh “before” its own face, as wearing one’s own face is a statement that says, “I worship self “before” I worship Yahweh.” No one can be a true Israelite without full and complete submission of one’s self-ego and self-will, so one’s soul is submerged [baptized] by the Spirit of Yahweh in divine union. At that point one’s soul wears the “face” of Yahweh “before one’s own face.” In verse one, Luke is writing that each of the seventy souls had been joined spiritually with the soul of Jesus, so each wore his face [as the Son of Yahweh] before their own faces, as they were sent out as an internship that practiced being the soul of Jesus resurrected within the soul-flesh of new Saint.

When verse one ends by saying the seventy were sent where Jesus “himself” intended to go (“cities kai places”), those were where Jews were established. Jesus was sent (“himself”) only to the Jews. So, those who became extensions of “his soul” [“himself”] were sent out to prepare Jews to meet Jesus. As such, those “places” are said in verse two to be where the crops of Yahweh – His chosen children – were ‘planted.’ Thus, the “seventy” were sent into the fields to check on which crops were ripe, and which had become overcome by weeds. Where verse two says, “feel pressing need therefore of this of Lord of this of harvest,” the repeat use of “of Lord” says they were those extensions of the soul of Jesus, as the Son of the Father who planted the crops initially; and, only Yahweh, through the Son, can bring in the “harvest,” so souls left in the ground that is bodies of flesh [earth] can be returned to Yahweh. The “harvest” is no different than Jesus telling his first disciples, “I will make you fishers of men.” The “harvest” is relative to souls being returned to Yahweh, via his Son’s “work in the fields” [ministry], which includes not only the physical Jesus, but those extensions of his soul, sent out as Saints.

In verse three, Luke writes that Jesus told the “seventy,” “I send forth yourselves [as souls] like as lambs inside [or within] to between of wolves .” While this can seem like some generalization of innocence being sent into the teeth of predators, it is important to look closer at the verbiage written. The Greek combination of words, “arnas en,” says “lambs within,” where “lambs” or “sheep” must be related to the “cities kai places [Jesus] intended to come [or go].” Those were the “places” and “cities” of Jews, who claim to be the children of Yahweh. In terms of “sheep,” the Jews are the flock of Yahweh, with Jesus being the Good Shepherd who tends that flock. The “seventy” are then the “lambs” of Yahweh, where Jesus is each of their Good Shepherd “within” or “inside” their souls, acting as each one’s “Lord.” That means the Greek word “mesō,” as “to middle, to midst” also can be translated as stating “to between.” In that case, the “seventy” are only “lambs” being led to stand “between” those Jews in the “cities kai places [Jesus] intended to come.” As “lambs,” none of the “seventy” has any capability of doing more than “baah.” This becomes a statement of complete trust the souls of the “sheep” have, once the “face” of Jesus [as the Son of Yahweh] is “before” each of their ”lamb faces.” They are sent to encounter the Jews who have themselves [meaning their souls] become so lost as Yahweh’s flock that they act as “wolves,” meaning they freely break the laws, rules, customs and mores of Judaic Law; and, they prefer not to be told they are sinners by stranger Jews that wander in like lost sheep. They let their Pharisees, Sadducees and scribes tell them they are lost and wayward.

Because Jesus knew the Jews of Galilee and Judea were sinners, in verse four he instructed his “seventy” extensions of himself [his soul] what not to take with them. A “purse” or “money bag” (“ballantion”) becomes something noticed by potential robbers and thieves, which would attract the most wolf-like Jews to any who approached with a symbol of ‘Mammon’ – as money was an essential for one to have, in order to succeed in the pretense of ‘life’ or the death of a soul alone in its body of flesh that is promised to die. The absence of a “purse” also speaks of the faith one has, while traveling without money. It could be seen by other Jews as a sign of a traveler in need of assistance, seeing they have nothing with which to procure the necessities of human existence. The same then applies to their traveling without a “bag,” in which food and supplies would be carried. Without such a container, certain Jews would welcome a stranger into their homes for being given food and shelter. The lack of “sandals” is less about not having footwear, but being a sign of impoverishment, where one is unable to afford more than the meager clothes on their backs. Thus, these things not to carry, as well as not greeting strangers on the road [not in the “cities” or “places” of Jews] are designed to have each of the “seventy” be accepted as they “come,” with no distractions that would make Jews think, “He has enough to take care of himself.”

Verse five then is another than needs close inspection to discern the truth intended to be seen. It begins with a capitalized “Eis,” which means “Into,” where the proper use of this word indicates motion that implies “penetration.” [HELPS Word-studies] This divinely elevates the meaning of this word beyond a simple entrance into a house, such that the capitalization becomes a statement that the presence of two souls possessed by the soul of Jesus have not only entered into a family’s building. Moreover, the soul of Jesus has “penetrated” each of the souls of that “family,” so they have themselves [a “self” is a “soul”] have received the soul of Jesus within their souls, so Jesus has also become each of their soul-bodies’ “Lord.”

Thus, the whole of verse five states: “Into whomever now as you might enter dwelling , at the beginning command Wholeness to this family to this .” This uses a capitalized “Eirēnē,” which commonly translates as “Peace” and is the same word whispered by the soul of Jesus when he appeared in the locked room, amid his frightened disciples. While the word does translate as “Peace,” the proper usage implies “to join, tie together into a whole” [from “eirō”], such that “Wholeness” is the capitalized [thus divine] meaning. As “Wholeness,” the word means “when all essential parts are joined together;” and, this means when a soul alone in a body of flesh has been made “Whole” by joining with the soul of the Son of man, so that soul becomes one’s “Lord.” The comparison implies is this: In the same ease that one walks as an invited guest into a family’s house, so too does the soul of Jesus join with the soul of a seekers, who invites Yahweh to marry that soul [become a Christ] and give rebirth to His Son. It is not a forced entry, as it is welcomed.

Verse six then begins with the [lower-case] word “kai,” which announces the following statement is important to take note of. In this verse is found a left right arrow (⇔), which is a symbol that states “if that to the left is true, then that to the right is also true.” Conversely, if either is not true, then each connecting statements are false. The whole of verse six then says: “kai if in that place [a house-family] ⇔ he (or she) exists a son of wholeness , he (or she) will trust in on the basis of upon himself [as his soul – that of Jesus] this wholeness of yourselves [the same sharing of two souls in one body of flesh] ; if now otherwise , upon yourselves [back to your souls] he will return .” This says the truth of the first “if” scenario is the “family” opens the soul up and welcomes the same possessing soul of Yahweh’s Son in him or her. If that is the case, then both males and females [designations of flesh, not souls] will join with the soul of Jesus and become “a son of wholeness.” That means a soul alone in its body of flesh bears the femininity of the world of death; but when fused with the masculine essence of a divine soul within a host soul, the result is that soul becoming a “son,” where the “wholeness” [“peace”] brought into that soul supersedes any gender designation of the flesh. The second scenario is that of rejection of this divine presence; and, in those cases the soul of Jesus will not remain with an unwelcoming soul-flesh.

In verse seven, Jesus made the following statement that becomes relative to those souls of a “family-house” that welcome not only strange Jewish travelers into their homes, but also those souls who welcome the “Wholeness” of the soul of Jesus merged with their souls. Here Luke literally stated (in English): “within to himself (or herself, with a “self” equating to the “soul”) now to this to family abide , partaking of food kai drinking those alongside of of themselves [selves equal souls] ; deserving indeed this workman of this of recompense of himself [the soul of Jesus joined with their souls] . not depart from out of of house into dwelling .” This is a statement that needs close discernment.

The implication, as stated by the NRSV translation that says, “Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house,” that Jesus (in essence) said, “Go find a house to live in and never leave. Eat and drink what all they provide; and, do not look for any other good Jews to become parasites of.” That, of course, is the wrong way to read this.

Again, Scripture is primarily intended to be read on a spiritual level, which means the NRSV has translated these words of Luke on a physical level. The physical translation leads to confusing conclusions being drawn. The truth intended, being purely spiritual, says that once the “family” has received the “Wholeness” of Jesus, that presence will be left to “abide” or “remain” there. Their souls maintaining the soul of Jesus as their inner “Lord” will then consuming and digesting spiritual insight on a daily schedule, just as “eating kai drinking” are normal daily nourishment of the body of flesh. Their souls will be nourished by the soul of Jesus remaining with them. The “workman” is the minister sent into the fields to check on the Father’s crops that will be harvested. The “wages” are spiritual, not gold or silver coins. The “recompense” of having taken the soul of Jesus to “remain” with a “family” of Jews (“alongside of of their souls – the spiritual reward) is Salvation – for the minister and those ministered to. Thus, the element that seems to be Jesus instructing “not to go from house to house” has nothing to do with that. The “seventy” were sent only to go from house to house. What Jesus said is this: Once the Spirit of Yahweh resides in a house-family, it will not leave them. However, those houses-families that rejected the soul of Jesus (and his ministers), those who received the “Wholeness” will not be “sent forth” to go “house to house,” saving their neighbors.

Verse eight then begins with a capitalized “Kai,” which must be read as a most important statement to follow, where one should focus closely on finding a divinely elevated meaning contained in the words written. Here, the literal translation into English says, “Kai into whatever inhabited by people place [city] yourselves [souls] might enter , kai they welcome yourselves [your souls] , consume those placed before yourselves [your souls] .” Here, the generality of “whatever” (from “hēn”) says “everywhere” Jews will be found gathered into cloisters (cities or neighborhoods where only one religious affiliation is welcomed), the “seventy” being all Jews means they will not be rejected for being Gentiles. Still, when they by chance are to “enter,” it is to be importantly recognized that they are allowed to “enter” because of the “face before theirs” [Jesus’ soul], with that being the proverbial halo of a Saint that will be spiritual recognized by strangers. The use of “eat” or “consume” (from “esthiete”) should be read spiritually as the souls of seekers being seen as a hunger for spiritual food, which is part of the sharing the “seventy” are sent out to do. While physical food is also expected to be the meaning of strangers breaking bread together, the great importance must be seen as the “consuming” what questions those souls pose, so they can then be fed the truth as answers.

In verse nine, Luke began with a lower-case “kai,” denoting another important statement follows the most important statement in verse eight. Here he wrote (translated literally into English), “kai you heal those within to themselves [their souls] without strength , kai you command to themselves [to their souls] , He has Drawn near upon yourselves [your souls] this sovereignty of this of God .” While this seems to simply state the “seventy” were to ‘heal the sick’ [“heal those within to their souls without strength”], the reality is this act of “healing” is the transfer of the Spirit that is the touch of the soul of Jesus they carried within their souls. The ‘weakness’ that manifest as illnesses and plights was due to their alone and lost souls having been weakened by the influences of the world. Therefore, it was important for them “to command” those souls to receive the Spirit, then possessing the faith that healed themselves. This is totally due to the “royal power” of Jesus’ soul – the Son “of God” – having “Drawn near,” by merging with their souls. Nobody was “healed” by novice interns practicing being Saints. All healing was done by a soul marrying and being possessed “of God.”

Verse ten then is contrary to the statement of eight, where a “city inhabited by Jews” welcomed the traveling pairs numbering “seventy.” It then places focus on those that “kai not they welcome [or receive] yourselves [their souls]”. This then continues in verse eleven, where they are told to “go out into the streets and say, [verse eleven] “Kai this dust this having united to ourselves [our souls] from out of of this of inhabitants of a city of yourselves [of your souls] unto these feet , we wipe clean to yourselves [to your souls] ; nevertheless this yourselves [plural “you,” as “your souls”] to come to know , because he has drawn near this sovereignty of this of God .” Here, it is important to realize the use of “feet” (from “podas”)means ‘sandals’ cannot be implied. The “seventy” were told to wear no “sandals.” The use of “dust” (from “koniorton”) must not be misread as physical “dust” from the “streets” of a “city of Jews.” Instead, the “dust” must be understood to be the death of their physical bodies of flesh, which will return to “dust,” when their souls are released for Judgment. This makes the reference to “feet” be the place on a body of flesh where the filth of sin is ever-present. The announcement to be made in the streets then says, “We came to wipe clean your sins.” By rejecting this offer of soul Salvation, those souls will “nevertheless” have their souls “come to know” the error of their ways, where they rejected the soul of Jesus, brought to them in his ministers. To have the “royal power” or “sovereignty” of the Son “of God” come to prepare souls from Judgments of failure, those selfish souls will remember well how they rejected Salvation.

The verses skipped over paint a picture of the horrors of such rejection and failure to have their sins wiped clean. Certainly, modern churches do not want to scare away frightened customers and the cash they donate to gain the right to reject Jesus without submitting their souls into divine servitude. Omitting these verses keeps the lost flocks from asking, “How do we avoid a fate worse than Sodom?” Modern priests (being little more than hired hands that have likewise rejected “the kingdom of God from coming near,” within as one with their souls) cannot teach that which they have never learned. Few (if any still survive) of the “seventy” have been hired by the Episcopal Church, meaning the “cities” where Episcopalians gather in exclusive “places” [their churches] are those whose “feet” are filthy dirty with sins … each awaiting Judgment when death comes.

The summation of verses thirteen through fifteen are stated in verse sixteen, which the Church does allow to be read aloud. The truth of that verse literally translates as this: “This hearing of yourselves [of your souls] , of myself [the soul of Jesus] he (or she) listens ; kai this rejecting of yourselves [of your souls] , myself [Jesus’ soul resurrected within one’s soul] he (or she) rejects ; this now myself [the soul of Jesus resurrected within one’s soul] rejecting , he (or she) rejects this having sent myself [the soul of Jesus merged with “seventy” souls in submission to Yahweh] .” The capitalized “This” that is the first word (as “Ho”) must be seen as pointing back to the omitted verses about the horrors of Judgment. Jesus then spoke of the souls “hearing” that truth, so those souls that “listen” to the warning of Jesus will comply with his commands. Those who do not “listen,” whose souls “reject” the death of self-ego and self-will, in order to serve Yahweh as His Son reborn, so Salvation of their souls can be gained, they will have rejected the soul of Jesus as their “Lord,” so that will reflect in Judgment as a rejection of Yahweh Himself. That is never a good thing to do.

The remaining verses [seventeen through twenty] are the returning “seventy” proclaiming the wonders of their internship as Saints in the name of Jesus Christ. They were amazed with the lack of influence the world had upon their souls, within their bodies of flesh – all having submitted self-will, so the soul of Jesus became their “Lord.” With Jesus as their “Lord,” they saw how the “demons” – those evil spirits that attempt to possess lost souls and have them bow to the commands of their flesh – were powerless as tempters and lures into the traps of waywardness. Jesus spoke as his Father, saying, “I Experienced (from a capitalized “Etheōroun”) this Satan like as lightning from out of of this of spiritual heaven having fallen.” That statement was known by the physical Jesus, through his soul being merged with the Yahweh elohim that was Adam’s soul. Thereby, each of the “seventy” also “Experienced” this “fall of Satan,” who no longer had any powers of influence over their saved souls. When Jesus said they could “trample upon serpent kai scorpions , kai upon all the power of the enemy” … without “injury,” that says submission of a soul-body to Yahweh, being reborn as His Son, forever protects a soul from future sins, after having been Spiritually Baptized through divine marriage to Yahweh. Still, none of this is worthy of “rejoicing,” because it is not some power given to any soul in a body of flesh. The only “rejoicing” is for having been saved, which comes from willing submission of a self-soul to do the will of the Father, as the Son reborn. The true “rejoicing” is not for a self-soul having been saved, but from other lost soul being able to also submit to Yahweh, through willing ministry as the Son reborn.

As the Gospel selection for the fourth Sunday after Pentecost (Proper 9), when one’s own ministry to Yahweh should have begun, this is Jesus commissioning all souls in bodies of flesh to serve as him reborn, by becoming Saints in his name. There are no theological books that can be bought, so the pages can be memorized, which will send one out (as two souls joined in one body of flesh), traveling with a companion that is equally committed in marriage to Yahweh and a duplicate ‘twin soul’ as a Saint. Only through one’s soul seeking the truth, due to realizing the misery of a world that loves to enslave soul in flesh to sinful ways, that one will drop to one’s knees in submission to Yahweh. One’s soul must become a “lamb” of God and receive the Good Shepherd within that soul. At that point one (two) will be sent out amid the wolves of rejection and persecution, where no harm or injury will be suffered, with the soul of Jesus as one’s “Lord.”