I am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service, even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners– of whom I am the foremost. But for that very reason I received mercy, so that in me, as the foremost, Jesus Christ might display the utmost patience, making me an example to those who would come to believe in him for eternal life. To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

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Following the Track 1 Old Testament reading selection from Jeremiah, where Yahweh spoke through His prophet, saying how foolish if was to not know Yahweh, the Track 2 Old Testament reading selection from Exodus 32; where Yahweh showed Moses prophecy of the future when sinners will have broken the Covenant with Yahweh, while trying to defend evil deeds as their right; along with both supporting Psalms that sing of those who choose sin and those who repent their sins, this reading selection from 1 Timothy must be seen as the redemption of Saul, who changed his name afterwards to Paul. Everything that Saul was is what existed in a failing Judah and was foreseen by Yahweh to be the same in a failing Christianity today (long ago begun to fail). It is this connection that must be made, as the strong theme written in these selected verses (and all 1 Timothy 1) is “faith.” Faith (not beliefs) can only come when a soul has come to realize its need to marry Yahweh, be Baptized pure by His Spirit, and be the soul where the soul of Jesus can resurrect, becoming one’s Lord and guide that defeats all urges to sin.

In verse twelve is written the Greek word “piston,” which means “faithful.” In verse fourteen, Paul wrote “pisteōs,” which translates as “of faith,” in the Genitive case. This says “faith” is a matter of divine possession, coming from Yahweh. At the beginning of verse fifteen, Paul wrote a capitalized “Pistos,” which in a divinely elevated statement that “Faithful” is relative to a relationship with Yahweh. In verse sixteen, Paul then wrote “pisteuein,” which means “to have faith in, with that followed closely by his writing “autō,” which becomes a statement about “to his soul,” with the masculine singular being the soul of Jesus. This connects “faith” to the presence of Jesus. In verse thirteen, when Paul was listing his evil traits, prior to his becoming divinely changed, he wrote the word “apistia,” which says “to unfaithfulness.” Leading to that word Paul wrote, “epoiēsa en apistia,” which says, “I acted within to unfaithfulness,” where “within” means Saul’s acts of evil came from a lack of “faith” within his soul. Certainly, Saul was a devout Jew, who had the blood-lineage and the intellectual memorizations of Mosaic Law in his brain; but without Yahweh sending His Son Jesus to strike Saul blind for three days, Saul was content acting in evil ways, due to his lack of true “faith” … because he was full of intellectual beliefs. Beliefs are concepts told to believe, but when tested they can be proved false beliefs. Faith is the truth that comes from Yahweh, through the guidance of His Son Jesus “within;” and, the truth can never be found false.

All of this is then found confirmed in the capitalized words written by Paul: “Christō” (twice) “Christos” (twice), “Iēsou” (twice), “Iēsous” (twice), “Kyriō” (once), “Kyriou” (once), and “Theō” (once). Twice Paul wrote the Dative case that says, “to Christ to Jesus.” Once he wrote “Christ Jesus,” with similar written as “Jesus Christ.” Each word is capitalized, making each word separately written to be understood as a divinely elevated word that is directly relative to Yahweh. In the first example in the Dative case, Paul added to “to Christ to Jesus to this Lord of our souls.” In that, the Greek word “hēmōn” is the possessive pronoun, plural, in the Genitive case, stating the possession of “ourselves,” with “selves” equating to “souls.” This says “to Jesus to this Lord of our souls” says all Apostles (all like Paul) had “Jesus” as the “Lord” in possession “of their souls.” In the last example, where Paul wrote what is read in Christian churches as the full name of “Jesus Christ,” where his closest buddies can simply refer to “Jesus” by his last name – “Christ,” this is not the case. Here is what shows in the Greek text:

In between “Jesus” and “Christ” is a mathematical symbol called a ‘left right arrow.’ It appears to denote the truth of equality, as “If the left is true, then the right is true.” If either is found to not be true, then the equation verifies a false statement. Thus, Paul wrote, “a soul has Jesus” as its Lord, then a soul has been Anointed by Yahweh, which is the purifying Baptism of Spirit that makes one’s soul become a “Christ” or a “Messiah” (from the Hebrew equivalent). This says to be able to claim truthfully, “I am Jesus reborn,” then one must equally state truthfully, “my soul has married Yahweh and Anointed my soul as a Christ.” Jesus can only resurrect in pristine souls, those cleansed of all past sins by Yahweh. If one’s soul has been made pristine by Yahweh’s Baptism of Spirit, then one’s soul will receive the soul of Jesus to become that wife-soul’s Lord.”

When this reading selection is read as connecting the Old Testament to the Gospel, where Jesus was dining with sinners and the Pharisees were grumbling about that as a sin, one needs to see the element of redemption being stated loud and clear in Paul’s first epistle to Timothy. Saul was just like those of ancient Judah that was headed to ruin (and would find it in captivity in Babylon). Saul was just like those in the future prophecy, where those saying they believe in God will panic and begin building idols of false worship (like bad translations of Scripture lead to). Yahweh is never pleased with sin; but for those who say they are His children, when He does not know their souls (they are the foolish of Jeremiah 4), Yahweh holds harsher Judgment for their souls. Saul was just like the sinners Jesus would dine with, because they were seeking guidance how not to sin. Paul’s letter to Timothy states it all: You must have the true faith that comes from Yahweh having made your soul a Christ, into which His Son Jesus’ soul can resurrect. With Jesus as one’s Lord within, then there will never again be worry about sins.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[6] There is great gain in godliness combined with contentment; [7] for we brought nothing into the world, so that we can take nothing out of it; [8] but if we have food and clothing, we will be content with these. [9] But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. [10] For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains.

[11] But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness. [12] Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses. [13] In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, [14] I charge you to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, [15] which he will bring about at the right time– he who is the blessed and only Sovereign, the King of kings and Lord of lords. [16] It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honor and eternal dominion. Amen.

[17] As for those who in the present age are rich, command them not to be haughty, or to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. [18] They are to do good, to be rich in good works, generous, and ready to share, [19] thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life.

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Foreword:

These fourteen verses are much more than the first appear to be. My main reference for the Greek text (BibleHub Interlinear) divides these fourteen verses into three separate sections, each with a heading that is added by translators to lead the reader as to what Paul wrote (Paul is so deep, it makes translators scratch their heads from time to time, and feel a need to organize their paraphrases, when they seem to go off-track). The first heading (verses 6 – 10) says “Contentment in Godliness.” The second header (verses 11 – 16) says “Fight the Good Fight.” The third heading (verses 17 – 19) states “A Charge to the Rich.” The NRSV does not see this the same, including verses 3 – 5 with verses 6 – 10 and puts those under the heading “False Teaching and True Riches.” They then place the rest of these verses under a header that says, “The Good Fight of Faith.” Other references (certainly) will offer similar additives. Buyer beware! All are wrong.

These fourteen verses all run smoothly together, telling a continuous lesson that is Paul (a saint) writing to Timothy (a saint) about what others will need to know to become saints. There is nothing about material riches intended to be read in this lesson.

Because Paul is so deep to interpret, sixteen verses is more than most ‘Sunday Christians’ can handle. I imagine this ‘article’ has over 6,000 words of explanation about what Paul intended saints to understand. Becoming a saint is not as easy as going to a church, sitting on a pew, drifting off during a sermon, then swallowing an industrial wafer with some sweet wine. It requires work and effort … like reading this entire commentary … even if it takes a few days to digest it all completely.

The problem with the world today is Christianity has fallen into the laziness that the story of King Arthur tells, when the sword was lost and the kingdom fell into squalor. There are not enough saints around to search for the ‘holy grail’ and save the kingdom.

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Verse six actually begins with the capitalized Greek word “Estin,” which is the third-person singular form of the verb “eimi,” meaning “I am, I exist.” This is then a divine statement of “Being,” where the capitalization raises the meaning to a level equal of Yahweh. This is then a major statement by Paul that “It Exists.” Paul then added “now a means of gain great”. This says a soul in human flesh is raised to a divine level of “Existence,” such that at the time that raising up takes place (“now,” thus forevermore) there is a presence of Yahweh that is “a means of gain” that is far beyond normal human “existence,” which is quantified as “great.”

Paul then explained “this” divine “greatness” as “piety,” which means a state of saintliness having been that “gained.” To “this” Paul added that state came “in company with a state of “contentment,” which also means “self-sufficiency, self-satisfaction, and independence.” (Strong’s) Here, one must see a “great gain” that attaches to oneself – meaning one’s soul – is spiritual and the truth of all who are “raised up” to a level of divine “Existence” is the “great gain” that is not singular, but “in company with” another soul being added to one’s soul, which is the soul of Yahweh’s Son – Jesus. Therefore, verse six points one (all readers who understand this divine text) to a conclusion that “independence” or “self-sufficiency” means one is freed from needing to crawl to a place where false shepherds and hired hands know nothing of spiritual matters (i.e.: Nicodemeans), because the divine “Existence” means the source of all truth being “now” within all saints reborn as Jesus.

In verse seven, Paul wrote, “nothing indeed we brought into this world , then moreover not carried out anything we are able .” This states the obvious that is somehow impossible to souls in human bodies of flesh to grasp. The words “nothing” (“ouden”) and “anything” (from “ti”) are relative to the material realm, from which every particle of human flesh and bone is made. The “nothing” is reference to a soul, which is spiritual and thereby non-material – “no thing.” When we ponder the ability to “bring into” and “carry out,” the negatives “nothing” and “not” (or “neither) say we are not even capable of controlling where our souls go: into the pretense of life in the flesh; out of the flesh at death to stand naked before the altar where Yahweh will cast Judgment on our souls.

In verse eight, the easy translation of the Greek word “echontes” is as “having,” where “food” (above) or “sustenance” becomes a material possession one needs for the flesh. The word “echontes” should be read as if Paul were saying, “possessing now nourishment,” so this fits the set-up of the two prior verses. The divine “Existence” within one’s soul is “now” explained as a spiritual “possession” – by the Spirit of Yahweh and the soul of His Son resurrected within one’s soul – so that divine presence is “now” one’s “ability” to understand Scripture, thereby being “nourished” with spiritual “food.” This is then followed by Paul writing the Greek word “kai,” which is a marker word that does not translate, but indicates importance to follow.

That importance is then said to be “raiment’s,” where the divine “Existence” that is “possessing now” and “nourishing” one’s soul is worn like the robes of a high priest, with the possessing “ability” to understand spiritual matters is “covering” one’s “Being” totally. It is then (following a comma mark of separation) explained by Paul as “to these” [“raiment’s” of “piety”] that the prior statement of “contentment” or “self-sufficiency” is confirmed, as Paul said “these raiment’s bring contentment to us.” Here, the Greek word “arkeó” is “contentment” through one being of “assistance” to a higher power (“being able”) that brings one’s soul complete “satisfaction.”

Paul then began verse nine with a capitalized “Hoi,” which is the plural article indicating “Those.” The divine elevation in meaning raises this meaning to the level of “Those” like Paul, who are divinely possessed by Yahweh’s Spirit and the soul of His Son Jesus. After pointing out that “contentment” can only come to “Those,” Paul then wrote “now,” which can be read as “on top of this,” “moreover,” or a statement of exception, as “but.” This points one away from “Those” who are “content” through divine possession, as the greater portion of “those” in the world (Jews and Gentiles), who are full of discontent.

Paul then explained that the discontent are “desiring to become rich,” which means lusts for “having many resources” that are material or only applicable in the physical realm. This “desire” is the motivation they seek, which is unlike the “desire” found in seekers of truth, who “wish” to please Yahweh and obey the Law, seeing the path to eternal salvation as the great wealth “Those” prefer. For the exceptions of humanity that are discontent without “riches,” they “fall into temptation”. The elohim who leads the fallen angels, who were cast into the earth – Satan and his demonic minions – become the influences and whisperers of the earth that play on the “desires” of the flesh. Thus, Paul wrote “kai snares,” which importantly says the souls trapped in bodies of flesh will follow the desires of their flesh, influenced by satanic whispers, so their hunt for “riches” leads them into the “snares” of sins.

Following a comma mark of separation, Paul then wrote another “kai,” which importantly led to Paul writing, “lusts many not understanding.” Here, the importance can be seen in the Jewish (and then Christian) concept that taking steps in life to secure financial gains and amass great possessions. This includes the power of influence over others, so the rich can sway the poor to think desires to get rich are favors from God. This is the legacy of the Jews since their failed revolt against Roman domination, when they were cast to the four corners of the globe. The “many not understanding” comes from those who teach Jewish Scripture (having nothing to do with accepting Jesus and the New Covenant), which becomes a state of the ‘blind leading the blind,’ so none are divinely possessed by Yahweh nor His Son, so the teachers teach lies and half-truths to the masses who learn nothing; so, all not “Those” have been caught in the “snares” of sinful “lusts for riches,” because they no longer seek divine knowledge and true understanding” what being a child of God means.

The Greek word written that I have translated as “not understanding” is “anoētous.” The translation above (NRSV) shows this as “senseless,” with “foolish” another possibility, which adds to the “not understanding” as being without forethought and reckless. After this word written by Paul, he wrote another “kai,” leading to the word meaning “hurtful, injurious,” implying “harmful.” The importance of being reckless with one’s “desires” in life is it not only “hurts” those whose riches are taken as one’s own (through a variety of schemes and business practices) is it is most “harmful” to one’s own soul. The traps set for souls in flesh, leading lustful bodies to seek riches, influenced by demon spirits, is one’s soul becomes a debtor to Yahweh. The “injury” comes when a soul refuses to pay those debts, prior to physical death, when the soul will have to pay spiritually.

To that regard, Paul then followed a comma mark of separation to explain this “hurt” experienced, writing “whatsoever they sink these humans into death kai eternal ruin”. When one sees how a wealthy individual of philosophical beliefs teaches those beliefs to followers of his or her riches, so they seek the same great gathering of material things, they too will be led to the same “hurtful” experience of those teaching lies as believable. This becomes the rich man who died, who stood apart from Father Abraham (alongside the soul of Lazarus, the beggar), pleading for Lazarus to go tell his five brothers not to make the same lustful mistakes he made. The same response fits here, as the soul of Abraham said, “They have Moses and the Prophets; let them listen to them,” adding “‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.” (Luke 16:29 & 31)

In verse ten, Paul begins by saying, “a root indeed of every kind of of this of evils it exists this love of money” or “of covetousness.” To paraphrase this simply as “For the love of money is a root of all kinds of evil” misses the deeper truth that “love” (the “philia” of “philarguria”) or “affectionate regard, friendship, usually between equals” is a strong statement of where a soul’s adulterous affairs come from. Rather than have a true “love” of Yahweh (“agápē”), one believes the accumulation of riches makes one be an equal to a god on earth, as blessed by Yahweh above. There are many laws written by Moses, all coming from Yahweh, which reject all forms of “covetousness,” where that accumulated is more than the jingle-jangle of precious metal coins (“money”) in one’s purse. Thus, the “affectionate regard for material realm things” (what a neighbor possesses, women married to others, reputations held by others, etc.) is the true “root” from which “evils of every kind” grow.

Following a comma mark of separation, Paul then added, “of which some reaching after to acquire they have been led to go astray away from of this of faithfulness”. Here, the explanation for this “love of money” or the “covetousness” for material possessions is easily manipulated by demon seductions made to the flesh. A natural soul is inquisitive and through the growth period its brain is expanded with knowledge; but, once puberty hits, the body begins to learn to lust after things that are not part of his or her routine world. The body is then primed to be “led astray away from” the possession of religious knowledge taught before puberty hits. The foundations of “faithfulness” are then being able to find the truth in Scripture that not only supports the identification of sins – which come so naturally to all souls born into human flesh – but advanced teaching that become intellectual knowledge how not to fall into these snares of sin. This then says it is not only the natural influences of the world upon the flesh to sin, but the failure of the parents and leaders to teach their children how to seek Yahweh in divine marriage. Because nobody taught them that lesson, they sinned like their children sinned; so, there is only the contentment of blessing sins, with nothing leading the lost sheep back to the fold.

Following a comma mark of separation, Paul then wrote the word “kai,” denoting importance that must be understood that is relative to this waywardness from “faith.” Paul wrote, “their souls they have pierced to pains to much”. Here, the importance is saying “their souls” (from “heautous,” meaning “themselves, but a “self” equals a “soul”) are that that “led astray away from faithfulness.” In the parable of the Prodigal Son, which Jesus told, the son that left and squandered his inheritance in a world that sees easy targets and strips them of everything valuable, leaving them in a squalor of sorrow, the pains of the flesh can be repaired in many cases. When it is “their souls,” however, which “they have pierced to pains,” this becomes an important statement of addiction to sins. Even if the flesh feels continuing down a certain path will be ruinous, the soul “pierced to pains” will keep driving its body of flesh to seek more self-gratification. This is then what becomes “to much,” where a soul will never seek salvation or redemption.

In verse eleven, Paul began by writing a capitalized “Sy,” which is the second-person singular possessive pronoun that translates as “You.” It is the capitalization that elevates this to a divine level of meaning, on a level of Yahweh, where “You” must be converted to “Yourself,” which becomes “Your soul.” This is an indication that Timothy (and all others who read this epistle) are pointed to by Paul as being a soul saved. As such, Paul wrote, “now , oh human of God.” In his writing the capitalized “Theou,” in the genitive case, this states a divine possession of “Your soul” by “God.” As a “human of God,” this indicates one has become like Paul and Timothy, as saints.

Following a comma mark of separation, Paul then indicated these who were “human souls” possessed by “God” were not to be heaped with the lost souls, as “to these” the possessed by “God souls” escaped that painful outcome, where too “much” sin has addicted their soul-bodies from seeking Yahweh for salvation. After a semi-colon mark of separation, where a new but related statement is written, Paul said, “[Your souls] pursue now righteousness , piety , faith , love , steadfastness , gentleness .” Each of these qualities can be seen as led by the possessing soul of Jesus, who becomes the Lord over “Your soul” and its body of flesh. A path of righteousness cannot be lived without this presence. That divine presence within then leads one to a state of “piety” that is true sainthood. It expresses in ministry to others, so one’s “faith” is shared with those lost souls seeking to be found. This is the radiance that David sang of, where “hallu YAH” says sine Yahweh with the halo of “faith.” The presence of Jesus’ soul means one knows the truth of the “love” of Yahweh, which far surpasses any human emotion that can be described. The “steadfastness” or “endurance” is a statement of eternal life, which is secured by one’s soul becoming reborn as the Son of Yahweh forevermore. The “gentleness” says one’s soul stands back and follows the lead of Jesus within, with absolutely not self-will or self-ego that challenges his Lordship.

In verse twelve, it appears that Paul says (translation above – NRSV), “Fight the good fight of the faith”. This is a wonderful suggestion for everyone to hop on the band wagon and cheer loudly; but the reality is there is a double edge to this statement that is missed. The Greek written translates as this: “you fight this good fight of this of faith.” When one sees that Paul has just stated that “faith” (“pistin”) is a reward of receiving the presence of Jesus within one’s soul, for him to then say “you fight” or “you contend for a prize” or “you struggle,” especially following the last word of verse eleven – “gentleness” – Paul is now saying there are those who “struggle” and “contend” with “this good” that comes from the presence of Jesus within. Thus, to “struggle” with “this good” – which is Yahweh (and Jesus explained that the only “good is God”) – means to “contend” with the self-sacrifice demanded for Yahweh’s Spirit to be poured out upon one’s soul forever. Therefore, this “contention” will a “struggle” finding the path of “righteousness” that leads to “piety” (sainthood, as Jesus reborn) and being the aura (halo) of “faith” that shines Yahweh through the Son’s resurrection within.

Following a period mark that ends that statement of “struggle,” Paul began a new statement that says, “you taken hold of this of eternal of life”. Here, three words are stated in the genitive case (the possessive), which says one’s soul (“you”) is “seized” and “taken hold of” in Yahweh’s possession. This Baptism by the Spirit then envelops one’s soul, possessing it “of this” (Spirit), which promises that soul to be in possession “of eternal” – Yahweh and His spiritual realm that never ends – and this means the soul is given possession “of life,” no longer worried about the consequences of sins of the flesh to pay for, upon death and the release of the eternal soul for Judgment. After a comma mark of separation, Paul added, “into which you were called” or “invited.” This adds that “eternal life” is already granted to a soul, as no soul ceases being after the death of its body. This then says one must respond to this “call” or “invitation,” meaning one must do acts of commitment that show Yahweh one’s sincerity towards His “invitation” to divine marriage.

After a comma mark of separation, Paul then wrote the Greek word “kai,” which denotes importance to follow. That importance explains this “call,” which a soul must hear and respond to. Paul then wrote: “you did agree this good before the face of of many of witnesses .” Here, the Greek word “hōmologēsas” is the second-person form of “homologeó,” meaning “to speak the same, to agree,” implying “(a) I promise, agree, (b) I confess, (c) I publicly declare, (d) a Hebraism, I praise, celebrate.” This must be recognized as a statement of kneeling at the marriage altar, where both parties say, “I do.” This is a “promise,” which “confesses” love and commitment for a partner, which is done “publicly” or “before witnesses.”

The importance that must be seen is a divine “promise” made, following a “call” or “invitation” to join as one. When Paul then wrote the Greek word “enōpion,” meaning “in sight of, before,” implying in usage “before the face of, in the presence of, in the eyes of,” the translation allowance of “before the face of” refers one to the First Commandment, which says “you shall wear the face of no other gods before My face.” This is then why a bride wears a veil in a marriage ceremony, because it hides her “face,” so she is submitting fully to the “face of” her Husband. As a kneeling “before the face of many of witnesses,” this says those who are “of many of witnesses” are all also the brides of Yahweh, who have made the same commitment in “agreement” and “promise,” so when the bride and her Bridegroom are wed, the bride may lift the veil and be the “face” of her Husband, then wearing His name forevermore.

In verse thirteen, Paul began with the capitalized Greek word “Parangellō,” which in the first-person is a statement of “I.” The root verb “paraggelló” means “to transmit a message, to order,” implying “I notify, command, charge, entreat solemnly.” The capitulation raises this word to a divine level of meaning, where it is on the level of Yahweh. That makes the “I” be the voice of Yahweh, which comes through the Son ‘s soul within. Paul was a prophet of Yahweh, in the same manner as were every writer of holy books, many of which are collected into the library of holy books, called the Holy Bible. Seeing this as Yahweh speaking through Paul’s pen, the verse begins with him writing, “I command < to your soul > before the face of of this of God”. In this, the Greek word “soi” is enclosed within angle brackets, which says the voice of Yahweh (through Paul) is not heard by ears of flesh (those possessed by “you”), but by the “soul” within “you,” which can hear the voice of Yahweh speaking, rather than Paul’s. Following the enclosure of “your soul” is written “before the face of” again, in the same way it was written in verse twelve. This says Yahweh “Commands” those souls possessed by Him in divine union, which is seen in the genitive case words stating “of this of God.” This confirms that Paul’s soul was “of this of God,” so it was Yahweh who had him write, “I command.”

Following a comma mark, Paul identified “of God,” by writing “of this of bringing forth life these all,” which is a statement that there would be no “life” on earth, if not for Yahweh breathing eternal souls into material void of life breath. “All” that breathes the oxygen of life on earth are souls breathed out by Yahweh, at their births. Here, Paul separated that though from the next with a comma mark, followed by the word “kai,” indicating an important statement will follow, relative to his writing “of this of bringing forth life these all.” Here, Paul wrote, “of Christ of Jesus,” where two capitalized words are written in the genitive case, as divinely elevated words on the level of Yahweh, indicating His possession of those possessing His eternal life. Each of those souls has been Baptized by Yahweh’s Spirit, in divine union. That means each soul has had the Spirit of Yahweh poured out upon each individual soul, “Anointing” it as His forevermore. The Greek word “Christos” is the equivalent to the Hebraic word “mashiach,” with the level of Yahweh being a divine “Anointment” that can only come from Yahweh. The capitalization of “Iēsou” means “these all importantly Anointed” are then each the resurrection “of Jesus” within those “Anointed” souls. Here, the name “Jesus” must be understood to mean “YAH Saves.” Therefore, to be saved by Yahweh, one’s soul must be merged with the soul “of Jesus,” who then becomes the Lord over that soul-body, who is “Anointed” to go into ministry for Yahweh, in the name of His Son.

Following a comma mark of separation, this concept “of Christ of Jesus” as divine possession by Yahweh, Paul explained, “of this of bearing witness to of Pontius of Pilate this good agreement”. In this, the genitive case is stating the soul “of Jesus” [“of this”] stood before Pilate and was asked, “Are you a king?” It was then the soul “of Jesus” that “bore witness” or “gave evidence” in “testimony” that did not deny the man Jesus most certainly “Anointed” as a king [remember the “Anointment” of boy David here], but that kingdom was not of this material world. Again, the use of “good” (“kalēn”) must be read as a statement of Yahweh, as the one who “Anointed Jesus” as the king soul whose kingdom would be all the souls married to Yahweh. The “agreement” to the Covenant meant the possession “of Jesus” was the soul of Yahweh’s Son coming in to defend that portion of Yahweh’s kingdom. Here, the genitive case “Pontiou” must be read as the meaning behind that name, which is “of Five.” The number “Five” is divinely elevated to reflect the Torah’s “Five” holy books. The capitalized “Pilatou” then means “of Freedman.” This takes “of Christ of Jesus” and relates it to “of Pentateuch of Saved souls,” with the name Pontius Pilate a secondary interpretation, as a historical figure.

In verse fourteen, as a confirmation of those who “confess” to be a “Christ” in the name “of Jesus,” who authority to be king over the kingdom possessed by the Father, which is “your soul,” Paul then wrote, “guarded your soul this commandment unstained”. Here, this is a statement that one’s soul has been reborn in the name of the Son, who is the true “guardian” of “your soul,” which relates back to Yahweh speaking through Paul, saying “I Command,” spoken in a voice only heard by “your soul,” which wears the “face of God.” That “face of God Commanded” is the Son. It is then Jesus’ soul who “guards your soul” so it will forevermore remain “unstained.” That level of “guardianship” is then said to be “without reproach,” where the Greek word written (“anepilēmpton”) means “never caught doing wrong.” This makes “unstained” be clarified as an eternal “guard” over a soul, so it earns the salvation of eternal life with Yahweh.

Following a comma mark of separation, Paul then clarified this state of being that is “irreproachable,” writing “as far as of this of manifestation of this of Lord of Jesus of Christ”. Here, the genitive case is stating a divine possession can be the only way one’s soul is “guarded unstained” and “without reproach.” This is only achieved “of this” that is divine possession, which is “of manifestation” or “of appearance” in a body of flesh that ministers to the world as did Jesus,” which proves to the true seekers of salvation “of this” guardianship being possible through divine union with Yahweh. When one is married to Yahweh’s Spirit and the resurrection of His Son comes into one’s soul, then those twin souls agree that the soul “of Jesus” is the “Lord of” one’s whole being. This makes one be reborn “of Jesus” [“YAH Saves”], because one’s soul has been forgiven it past sins and is “Anointed” by Yahweh, so “of Christ” status.

After a comma mark of separation, Paul then began verse fifteen by writing, “which to fitting season to one’s own he will make known , this blessed kai alone Ruler , this King of those of those reigning over , kai Lord of those of those reigning over”. Here, the Greek word written (“kairois”) is the dative plural that means “times, seasons,” implying in usage “fitting seasons, opportunities, and occasions.” When this is connected to the word translating as “to one’s own,” this becomes a statement of divine possession taking advantage of the talents a wife-soul has shown, through it “time” of commitment and serious submission to study (keeping the oil in the lamp that shines the light of truth).

In my case, I had prior knowledge of astrology and some idea about Nostradamus, which became useful in my service to Yahweh, when the “times” brought about the events of September 11, 2001. Those ‘talents’ were then put to use evolving my understanding of the truth, because I did not resist going where I was led to go. These ‘talents,’ just like the ’times’ and ‘seasons,’ will certainly differ in all who become reborn as Jesus, each “Anointed” as a “Christ.” That divine presence makes one’s soul-body “blessed,” which is a statement of being used as a saint in the name of Jesus.

The soul of Jesus joins with the soul of the saved, with the soul of Jesus becoming the “Lord” over each individual saved soul and its body of flesh. This is the truth of what Jesus told Pontius Pilate, as he is the “King” over “those” souls who will submit in divine marriage to Yahweh, so that union brings forth the divine presence of Jesus’ soul to become the “Ruler”-guardian of “those whom his soul is reigning over.” Likewise, the soul of Jesus becomes the “Lord” over “those” souls who submit fully to Yahweh and willingly (and lovingly) become “those being lorded over.”

Following another comma mark of separation, Paul then wrote in verse sixteen: “this alone possessing freedom from death , light inhabiting unapproachable , which it has experienced no one of mankind not to perceive it can , to which a price kai dominion eternal . amen .” This becomes a clear statement that the only way to Salvation, when a soul has been redeemed of all past sins by the Baptism of Yahweh’s Spirit, making it possible for the soul of Jesus to “inhabit” and “dwell” in a soul with a body of flesh, but it says once this inner change takes place, it is “unapproachable” or far beyond the possibility of any of mankind to duplicate it alone. It is the “light” of truth that cannot be seen through normal eyes. The presence of Jesus’ soul – the truth of the love of God – cannot be imagined by unsaved souls. Paul says there is “a price” that has to be paid for this presence; and, that is to serve Yahweh, as His Son reborn into the world, as a priest or minister in his name. To pay that price importantly means “freedom from death,” allowed to return an be one with Yahweh in His “eternal dominion.” To end this verse with the word “amen” means this (and everything else written by Paul, et al) is the “truth.” To see the “truth,” one needs divine assistance.

When verse seventeen is shown (above, NRSV) to say, “As for those who in the present age are rich,” this misses the truth that was written. Paul began the verse with a capitalized “Tois,” which is the dative masculine singular article that says, “to Those” or “to These.” Because this is capitalized, the word is elevated to a divine level of meaning, which is on the level of Yahweh. The masculine gender becomes an indication of the spiritual realm, from which all spirits, angels, gods, and souls are immaterial and eternal. This means Paul is not pointing “to those who in the present age are rich,” as the lost souls who squander their souls for material gains, but “to These” he just wrote the “truth” about, who importantly share in the “dominion eternal.” This awareness then makes one see the Greek word “plousiois” as meaning spiritually “wealthy,” as “to These” spiritually “rich” and “abounding in” the “dominion eternal” of Yahweh. This means Paul is not asking for prayers to control the souls in slavery to Satan and his worldly offerings, but to all souls that are saved to project this spiritual “wealth” to all lost souls seeking “in the present age.”

Following a comma mark of separation, Paul then wrote, “you transmit a message not to be high-minded , and not to expect upon of wealth to indefiniteness , but upon to God to this to furnish to our souls all abundantly into enjoyment .” In this, the Greek word “hypsēlophronein” translates as “to be high-minded,” but the inference of this means “to be self-exalted,” which “reeks of unwarranted pride (a false sense of superiority).” (HELPS Word-studies) As such, Paul is saying that the spiritual “wealth” of marriage into Yahweh’s family, led by the voice of Yahweh through His Son’s soul as Lord over one’s soul-body, is “not to be self-exalted,” as the Pharisees, Sadducees, scribes and high priests of the Temple in Jerusalem acted. To act in that way speaks loudly, saying, “I am not saved. I have no promise of eternal life beyond physical death.” This arrogance is seen projected by people who call themselves pope, archbishop, cardinal, bishop (presiding or otherwise), and all underlings who wear fancy robes and act holier than thou … because they studied religion in a special school that offers employment in religious organizations.

Paul clearly stated, “you transmit a message,” which is the ministry that spreads the truth of Scripture, which makes the voice of Yahweh be heard in seeking souls, so they are led to marry Yahweh and become saints in ministry, in the name of Jesus. None of the truth comes from preparation of sermons, which explain personal moments in life when one realized, “I am special!” All truth comes from the Godhead, through the Lord Jesus within, for the purpose of exposing the truth to the unsaved. It is not for self-exaltation. Instead, it is a permanent state of “enjoyment” that comes to one saved, hearing the truth being poured out of one’s mouth, as an ever-widening understanding that was makes one smile at the depth the truth holds.

Following a comma mark of separation, verse eighteen states: “to perform good deeds , to be rich within to acts to good , willingly sharing to exist”. In this, the key word of translation is “en,” which ordinarily translates as the simple preposition “in.” The truth of the meaning coming from this word is it means “within,” The word “properly [means], in (inside, within); (figuratively) “in the realm (sphere) of,” as in the condition (state) in which something operates from the inside (within).” (HELPS Word-studies) When that is seen, the second segment says “wealth” or “riches” are not external to one’s being (as material things), but the spirituality that is “within,” “in” one’s soul. It is from this inner presence of divine leadership that the ministry of a saint, in the name of Jesus, is “to perform good deeds” (with all that is “good” being from Yahweh). This is a “willingness to share” what one has divinely received, so others can likewise come “to exist” in the same spiritual way.

Following a comma mark of separation, Paul wrote in verse nineteen: “they storing away to their souls for a foundation good into this in general sure to happen , in order that they might take hold of of this truly life .” In this, the Greek word written (“apothēsaurizontas”) is the plural participle form of “apothésaurizó,” meaning “they storing away” or “them treasuring up,” which must be read as “them” or “they” (the plural) being like chests in which “riches” or “valuables” are “stored away” or “treasured up.” This is the “foundation” of “good” that comes when the Spirit of Yahweh has paved the way for the soul of His Son to enter a wife-soul and become the Son reborn in new flesh on the earth. The works of a minister are not preset by design, but “in general sure to happen,” based on the talents displayed by the wife-soul during the term of the engagement to Yahweh. It is this “wealth stored away” that is Jesus within that leads one into ministry in his name. This is a mandatory repayment for the absolution of past sins, so all debts are squared away. This then allows ministry in the name of Jesus to lead one on the path of righteousness (a saint in his name) that assures a soul it will “truly” find the promise of eternal “life” awaiting, beyond death of the flesh.