Category Archives: Language

John 15:1-8 – The fruit of the vine made of truth

January 8, 2026 R. T. Tippett Leave a comment

Jesus said to his disciples, ”I am the true vine, and my Father is the vinegrower. He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit. You have already been cleansed by the word that I have spoken to you. Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing. Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned. If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you. My Father is glorified by this, that you bear much fruit and become my disciples.”

——————–

This is the Gospel selection for the fifth Sunday of Easter, Year B, according to the lectionary for the Episcopal Church. This reading will be preceded by the mandatory reading from the Acts of the Apostles [chapter 8], which states: “Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus.” That is followed by a selection of verses read from Psalm 22, which sings, “My praise is of him in the great assembly; I will perform my vows in the presence of those who worship him.” Then, the Epistle selection will immediate be read before this, where John wrote in his first letter, “Those who say, “I love God,” and hate their brothers, are liars; for those who do not love a brother whom they have seen, cannot love God whom they have not seen.”

In this reading, it is important to realize the setting. John’s chapter 13 ended with Jesus, his disciples and John leaving the upper room in the Essene Quarter of Jerusalem, where they would then exit the gate and begin a downward trek, towards Gethsemane. The disciples, all being adults, were drunk on Seder wine and some may still be drinking wine taken along with them, because the tradition of the Seder meal is to stay awake as long as possible, while drinking ceremonial wine. This would be why none of the disciples could stay awake at Jesus’ hour of need, later to come. John, however, being a boy still, was not allowed to drink the alcoholic wine, so he was wide awake and listening to everything his father, Jesus, said to him. As such, John wrote four chapters that recite what Jesus said, while neither Matthew or Mark [present as the disciples Matthew and Peter] wrote anything that elaborates what Jesus said to them, between leaving the upper room and the arrest of Jesus.

With that understood, it is the Episcopal Church that has added the words that begin this reading, as John did not write, “Jesus said to his disciples.” While it should be intuited that Jesus spoke in their presence, the fact that the twelve were all ‘drunk as skunks’ says it is more probable that Jesus spoke for John’s benefit, knowing he would record this for prosperity [including his prayers for his disciples, himself and the world]. Therefore, it is misleading to add that introduction, as it implies the disciples were attentive and listening for another lesson from Jesus, when they were not; they were incapacitated at that time and Jesus knew that.

When the NRSV says Jesus spoke, saying “I am the true vine, and my Father is the vinegrower,” this is the simple translation that misleads. While the full truth is openly stated, it becomes missed because of the rules of ordinary language. When one realizes this is divine language written by John, the written Word says something more powerful. This begins by realizing the first word, “Egō,” is capitalized, making it be divinely elevated in meaning. This word clearly states “I,” but when divinely elevated it must be read as Yahweh speaking through His Son, meaning “I.”

By seeing that, the second word, “eimi,” is a word stating “existence,” where “am” is connected to Yahweh’s state of being, as “I am.” Seeing this becomes another identifying statement of Yahweh, who told Moses to tell the Israelites “I AM THAT I AM,” when Moses was sent to set them free. In that sense, it should be realized that Yahweh did not separate Himself from Moses, such that Moses became the manifestation of God on earth, so he could state “I am” is here as “that I am,” meaning the duplication of “I am” says Yahweh is within a human’s flesh, married to the soul attached to that flesh. In that way, Jesus was also like Moses, who said he spoke for the Father, not for himself. That submission of self [the “I am”] means Yahweh was speaking these words, through His Son.

Next, it is syntactical rules that cause English to take the Greek that literally says “vine true” and reverse that so it says “true vine.” What is a “true vine”? That translation weakens the truth, where Yahweh is saying, “I am this vine” [“Egō eimi hē ampelos”], which says Jesus is the vine of Yahweh. It is then that “vine” that is the channel of all “truth,” such that “hē alēthinē” says “this vine” is “this made of truth.” Because Jesus is the manifestation of Yahweh on earth, he is a tendril of “God’s truth” to the world.

While it can be argued that Jesus saying, “I am the true vine” says that [and the simple is still the truth, just not fully realized], the following comma, immediately followed by the word “kai,” says to translate “and” is a mistake. The first segment makes a separate statement that next needs to be importantly emphasized as Yahweh adding, “he Father of me” [from “hoPatēr mou”]. That importantly says Jesus is “this vine made of truth” because he is the Son of Yahweh, who made Jesus for that purpose.

Seeing the word “Patēr” capitalized is evidence of a divine elevation, beyond the simple word “father.” The capitalization allows the reader to know “Father” is a reference to Yahweh [God], which links back to “I am,” but “Father” becomes a necessary statement of the great “Progenitor,” whose spiritual presence has created the Son. Without Yahweh within one, merged with His Holy Spirit, the flesh is simply another human in the world. Simple humans have souls of animation breathed by Yahweh, giving the appearance of life in dead matter; but simple human beings cannot call God their “Father.” That is the lesson Yahweh is teaching through His Son.

Following a comma, the next segment of words says “this Father” is “this vinedresser existence” [from “ho geōrgos estin”]. In that, the word “geōrgos” is defined as “a husbandman” [in addition to “vinedresser”], with its usage implying “a worker of the soil, husbandman, farmer, farm-laborer, vine-dresser.” That says that Yahweh is the worker of “this vine of truth” that is Jesus. The word “estin” is the third person singular form of the verb “eimi” [seen in “I am” – “Egō eimi”], meaning the “existence” of Jesus, as the vine of truth, is due to the “work of the Father.”

The first verse of this reading is vital to fully grasp as Yahweh speaking through the Son, explaining that Yahweh made the “vine” and tends the vine [“the vinedresser”], so the “vine” is “made of truth.” The metaphor of grapevines and a vineyard owner is stated; but it is imperative to understand the reality of Yahweh saying He is the “Father” of all who grow from His “vine made of truth.”

With that understood, verse two then says, “He removes every branch in me that bears no fruit.” This becomes a statement about the “vinedresser,” such that a good “husbandman” tends to the plants so they become most productive. Therefore, “Every branch that bears fruit he prunes to make it bear more fruit” says the Father expects production and nothing less.

In verse 3, Yahweh says through Jesus, “You have already been cleansed by the word that I have spoken to you.” This becomes a statement about the preparation of the disciples, so they will bear fruit. This is an important statement, as the disciples had followed Jesus for three years, absorbing [not learning] the care of the Father, as their “husbandman.” The “vine made of truth” that was Jesus can then be seen as having twelve nodes appearing on him, as about to leaf and bud, as a natural development from divine caretaking. This means “the words that I have spoken to you” is the watering, which is most deeply relative to the flow of truth coming from Yahweh, through the vine, so the nodules are prepared through inner nourishing to burst forth, as fruit.

When verse 4 begins by stating, “Abide in me as I abide in you,” this is again the Father speaking through the Son, so the disciples have the same source of truth within them as Jesus has. This then led Yahweh to say, “Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me.” This says all must be alive in Yahweh, as there can be no fruit produced without His presence within. Not having Yahweh within one’s being means one is dead, not living. Death is metaphor for a mortal existence, such that life means one’s soul has become one with Yahweh.

In verse 5 is repeated the words that say, “I am the vine, you are the branches.” Again, “Egōeimi hē ampelos” is written, which restates Yahweh [“I am”] is the source of “this vine.” A semi-colon then begins a relative statement, which says, “you [are] these branches,” which are relative to “the vine” of Yahweh. While it is easy to paint a picture of Jesus speaking to twelve disciples, such that “I” and “you” become limited to those thirteen human beings, the importance comes from understanding Yahweh is the one speaking. When one hears that voice, then one can grasp how His words are speaking to all, at all times subsequent [including today], where Yahweh is the “vine made of truth,” which flows within as the blood of His Son, where one’s soul is cared for and prepared so all who become growths of Yahweh’s “vine” will be His “branches.”

With that understood, Yahweh then continued in verse 5 to say, “Those who abide in me and I in them bear much fruit, because apart from me you can do nothing.” That says all disciples who will be reborn in the name of the Son, as Jesus renewed through the branches, producing “much fruit.” Only those reborn as Jesus will produce the fruit of “the vine made of truth.” By saying “apart from me you can do nothing,” this repeats the prior statement that said, “He removes every branch that bears no fruit.” One is “apart” because one has been “pruned” for being fruitless.

That leads to verse 6 saying, “Whoever does not abide in me is thrown away like a branch and withers.” In that, the Greek word “exēranthē” is translated as “withers,” when a better translation would be “wastes away” or “dries up.” That imagery projects the flow of Yahweh’s “truth” as having been denied or blocked. Without that inner source of life, a branch produces no green growth; therefore it becomes pruned. That leads to the related statement, which says, “such branches are gathered, thrown into the fire, and burned.”

The metaphor of burning must be seen as a judgment of condemnation of a soul. Because the “vine” is Yahweh, there can be no flaw of His perfection that will cause a branch to wither and be pruned. This then says that the branches that become “dried up” and “wasted away” have done so of their own accord. Here, it is important to know that Judas Iscariot [although not present for this analogy spoken] was a branch that had been prepared by the words spoken by Yahweh through His Son. Those words of “truth” fed all who listened to Jesus speak the words of the Father. Still, some denied that flow of truth to bring life to their souls, so their denial of the truth would become their condemnation, where the metaphor of burning of dried plant branches means reincarnation.

This then leads to Yahweh saying through Jesus, “If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you.” Here, the element of “made of truth” and “cleansed by the words I have spoken” becomes a way of saying the fluid that flows through the “vine” of Yahweh is His Word. His Word gives life to dead matter. His life produces “much fruit.” This can only come from having consumed the Word and drank the blood of Jesus, becoming a reproduction of the Anointed one of Yahweh. When one has been reborn as the Son, everything one needs will be freely given. That is repeating the care of the “vinedresser.”

This reading then ends with Jesus saying, with the approval of the Father, “My Father is glorified by this, that you bear much fruit and become my disciples.” In that, the Greek word “edoxasthē” is written, which means “is glorified.” This is one of those words that has such nebulosity that everyone hears it or reads it and can only understand it as a good thing, but little more than that.

The root Greek word “doxazó” means, “to render or esteem,” with the implication being “to bestow honor.” The first person applies “is” to this verb,” which needs to be seen as the one receiving the truth of Yahweh is the one “being glorified.” Yahweh, as God Almighty, needs no “glory” given to Him, as He is the source of all “glory.” Thus, the literal Greek text makes this clearer.

Written by John is this: “en toutō edoxasthē ho Patēr mou,” which literally translates to say, “in this is glorified that Father of me.” The word “this” reflects back to one wanting and receiving. That means “in” is the Holy Spirit within one’s being, “in” one’s soul. When that presence is “in,” then one has received what it wanted. That then projects forward to “this is glorified,” where one receiving the Holy Spirit becomes the “honor bestowed” by Yahweh to the recepitent. That glory is the the ability for one to claim Yahweh as “that Father,” because the presence of Yahweh has made the recipient “of me,” reborn as Jesus.

When this says, “you bear much fruit,” this sets the expectation that each of the disciples will become extensions of the “vine made of truth,” which says they will be branches that will be the resurrection of Jesus. Just as a gardener knows the techniques of taking a cutting from a living plant and making it becomes a separate plant, that separate plant will still be the same plant as that from which it was cut. Thus, in the same way that Jesus was a cutting of His “vine made of truth,” so too will each of the disciples, in the same way that he bore the fruit of his devoted followers – all filled with the Word of the Father – also bear the same amount of fruit, or more, individually.

When this ends by Yahweh saying, “kai genēsthe emoi mathētai” or importantly “you will be of me disciples,” that can be confusing, when one hears Jesus telling his disciples that they will be still disciples of his. The truth comes from hearing Yahweh telling the disciples of Jesus, who had been prepared to become each a new “vine” like Jesus, that when they bear fruit they will be just like Jesus resurrected [who, at that point, was still alive, still not even under arrest]. That says Jesus was a “disciple” of Yahweh, as Yahweh was the Master and Jesus was the “pupil,” who always spoke only what the Father told him to speak. Seeing Yahweh telling branches prepared to produce good fruit they would be His “disciples,” says they will all be new ‘cuttings’ of Jesus, planted separately to do the same as he had done.

As the Gospel choice of the fifth Sunday of Easter, a season when preparation for ministry is the point, Jesus was speaking what the Father told him to speak, in preparation for those disciples of his to enter ministry. Entering ministry is when one bears fruit for Yahweh. All of those who stood or sat as drunken Jews, while Yahweh spoke through His Son, had been married to Yahweh when they signed on as students who followed Jesus all around. They had demonstrated their faith, even though they were clueless about everything Jesus said. That ‘watering by the word’ was preparing them to take bloom and produce fruit.

Once a branch has proven capable of producing fruit [on Easter Sunday they received the Spirit], it can then be cut and replanted, again under the care of the “husbandman” Yahweh. That replanting is when they are ready to enter the world as a new Jesus, extending the “vine of truth” so others will develop as “branches” and produce fruit – a continuous cycle of new growth.

Language, Psalms, Teaching

Psalm 22:24-30 – Living as a nation unto God

January 8, 2026 R. T. Tippett Leave a comment

24 My praise is of him in the great assembly; *

I will perform my vows in the presence of those who worship him.

25 The poor shall eat and be satisfied,

and those who seek the Lord shall praise him: *

“May your heart live for ever!”

26 All the ends of the earth shall remember and turn to the Lord, *

and all the families of the nations shall bow before him.

27 For kingship belongs to the Lord; *

he rules over the nations.

28 To him alone all who sleep in the earth bow down in worship; *

all who go down to the dust fall before him.

29 My soul shall live for him;

my descendants shall serve him; *

they shall be known as the Lord’s for ever.

30 They shall come and make known to a people yet unborn *

the saving deeds that he has done.

——————–

This is the Psalm choice that will be read aloud in unison or sung by a cantor on the fifth Sunday of Easter, Year B, according to the lectionary of the Episcopal Church. This song will follow the mandatory reading from the Acts of the Apostles (chapter 8), which says, “He asked, “Do you understand what you are reading?” He replied, “How can I, unless someone guides me?’” A reading from John’s first epistle will follow, which says, “God is love, and those who abide in love abide in God, and God abides in them.” Finally, this song of praise will precede a Gospel reading from John, where Jesus said, “Whoever does not abide in me is thrown away like a branch and withers.”

The numbering of some Psalms do not always match, from version to version. In the BibleHub Interlinear version of this Psalm 22 it shows thirty-one verses, with the last being numbered above [NRSV] as 30. This means the verses numbered by the NRSV are numbered 25 – 31 by BibleHub. Psalm 22 has nothing missing, as the different numberings are relative to how some break up what is written.

Psalm 22 is read in its entirety on Good Friday. The NRSV gives this Psalm the title: “Plea for Deliverance from Suffering and Hostility.” BibleHub lists it as: “Psalm of the Cross,” which is due to the prophetic verses found in this song of lament that apply to the crucifixion of Jesus. This Psalm is divided into sections that are read at different times in the lectionary schedule.
As such, the last section is read after Easter Sunday, where these verses reflect the hope of revival that comes from the resurrected Lord, after the pain and suffering has passed. The first and second sections will be read during the Ordinary season after Pentecost (Year B and Year C), with the last section read today also read during Lent (Year B). This attention says Psalm 22 makes it an important one to become familiar with.

The first verse [not read today] is one Jesus began to recite while on the cross: “My God, my God, why have you forsaken me? Why are you so far from helping me, from the words of my groaning?” That was not Jesus questioning Yahweh, his Father, but David writing while filled with the Holy Spirit about all who will reject God within them. Jesus recited the first verse of this song. This makes Psalm 22 be a song of lament, leading to David foreseeing this scene: “they divide my clothes among themselves, and for my clothing they cast lots.” [verse 18] Still, the lament turns to rescue, which is the praise of this reading, begun in verse 22 as: “I will tell of your name to my brothers [“lə·’e·ḥāy”]; in the midst of the congregation I will praise you.”

Verse 25 [NRSV 24] repeats this. It begins with “in the great assembly” [“rāḇ bə·qā·hāl” from “qahal”], which means a large “assembly, convocation, or congregation.” The word “rab” means “much, many, or great,” such that this must be read [relative to David] as all of Israel, or all of the twelve tribes who claim devotion to the One God Yahweh. The Israelites were “those who worship him,” where the Hebrew “yə·rê·’āw” is actually a statement saying, “those who fear him.” Fear of God is the only fear allowed to those who serve Yahweh. Therefore, “my vows in the presence” [correctly “my vows I will complete in the face of”] are vows of marriage, so one has Yahweh within one’s being [i.e.: united with one’s soul, in one’s flesh]. It is from that complete submission that one’s own face is lowered so one then wears the face of Yahweh.

Verse 26 [NRSV 25] then places immediate focus on what one “eats” [“yō·ḵə·lū”], which after marriage to Yahweh must be seen as spiritual food. Thus, the word “anav,” which means “poor, afflicted, humble, meek” is not a statement about one’s material status in the world, but rather a statement about all who have yet to marry Yahweh. All are spiritually impoverished before that time, thus seeking spiritual uplifting. Being fed spiritual food by God satisfies all spiritual needs, eliminating all fears.

When verse 26 sings, “those who seek the Lord shall praise him: “May your heart live for ever!”, this is incorrect as a declaration for eternal God to live forever. Instead, it says those who seek Yahweh [led to the altar of marriage] will then “let live your heart forever.” That says the soul of the one who loves Yahweh [“lə·ḇaḇ·ḵem” – “your heart”] will find the reward of eternal salvation, as “heart” means “inner man, mind, will, heart.” (Strong’s Usage)

When verse 27 [NRSV 26] sings, “All the ends of the earth shall remember and turn to the Lord; and all the families of the nations shall worship before him,” this becomes prophetic of Christianity and its spread around the world, when Yahweh would become available to Gentiles. This still reverts one back to verse 25, where marriage vows are statements of seekers, not those forced [at the point of a sword] to convert and call themselves “Christian.” Those from all over the world must seek to join as one with God, which is love that can only come from the heart.

When this verse sings, “yiz·kə·rū wə·yā·šu·ḇū ‘el-Yah·weh” or “shall remember and return to Yahweh,” the memory of God can only be from that space between physical incarnations, when one’s soul returns to be judged by Yahweh, before returning to a body of flesh. Because this memory is spread around the world, the presumption can be a reference to those souls who were once Israelites, but those who rejected marriage to Yahweh. Seen as those condemned to death in the wilderness [and many other examples] says their judgment was to come back as Gentiles [not sent to hell], having forsaken their birthright as Israelites. Their memories of past lives [or life] will be when they were taught to know Yahweh as their God.

This dispersal of lost souls all around the globe will then give rise to families and nations that will have some influence of the spiritual, which would develop into religions to false gods and philosophies. Those religions would then preach fear of gods, which would turn into fear of the priests who served those gods. Those pagan beliefs, having forgotten Yahweh, while retaining some sense of “god,” will make them lost souls still. They would be the cause of Israel’s collapse into ruin, so many Israelites would be scattered to the four corners of the earth. Still, having once known Yahweh will be the seed of insight within a list of souls, which will remain with those souls and draw them to seek the truth, life after life. When found, their memories of Yahweh will return, like they had become prodigal sons redeemed.

Verse 28 [NRSV 27] is one that needs to be read spiritually, so the metaphor can rise to the forefront. The translation says, “For kingship belongs to the Lord; he rules over the nations,” which leads one to think that Yahweh is the king of nations. That was not true for David, as Israel rejected that arrangement when the elders told Samuel to tell Yahweh to give them a human king, like other nations. When Jesus was asked by Pilate, “Are you a king?” Jesus said, “My kingdom is not of this realm.” Thus, one must read this verse and see “nations” [“goy” – also meaning “people”] as each body of flesh ruled over by an individual soul. Each soul rules over the ‘nation’ of self. When that soul submits to Yahweh in marriage, God Anoints a new king [Jesus] to reign over that ‘nation,’ with the collective becoming His empire of ‘nations’ (Christianity).

Verse 29 [NRSV 28] then sings, “To him alone all who sleep in the earth bow down in worship; all who go down to the dust fall before him.” This speaks about the eternity of Yahweh’s reign as King. The metaphor of “sleep” and “dust” speaks of the mortality of all human life on earth, which makes a body of flesh become metaphor for a prison in which an unsaved soul must continuously return. Here, this verse is confusing, as to how someone came to this translation. To remove the confusion, the Hebrew needs to be closely analyzed.

The verse begins by stating, “’ā·ḵə·lū way·yiš·ta·ḥăw·wū kāl- diš·nê- ’e·reṣ,” which literally says, “shall eat and bow down all the prosperous of the earth.” In that, the first word returns the reader back to verse 26 [25], which began [NRSV] “The poor shall eat and be satisfied.” That verse and this verse each begin by stating “shall eat” [“yō·ḵə·lū” and “’ā·ḵə·lū”]. That has been ignored in this verse’s translation; but the point is the same, where spiritual food becomes the truth fed to the poor and the rich. It says the knowledge of Yahweh makes Him the ruler who even the “prosperous” [or “fat” – “dashen”] will “bow down before,” upon their deaths. That is when one either eats one’s words of self-importance, or one rejoices for having eaten the manna supplied to one by Yahweh.

Either way, all souls will be released when their bodies of flesh are no longer able to support spiritual animation; and, the return to the “dust” [“aphar”] from which those bodies came means death. The NRSV translation that ends the verse, saying “fall before him” actually says “even himself” [the “fat” of “self-worth”] “cannot keep alive” (or, “no human lives forever, no matter how rich with material wealth they are”). All must prostrate their souls before the Almighty God for judgment.

Verse 30 [NRSV 29] then says, “My soul shall live for him; my descendants shall serve him; they shall be known as the Lord’s for ever.” This sings praises to Yahweh, as a soul who has married Yahweh and led those after him or her to likewise marry Him. Here, the Hebrew word “zera” begins this short verse, which means “a sowing, seed, offspring,” implying “posterity.” That intent led the translators to use the “vine of truth” concept that shows all descendants who serve Yahweh must come from one who lived for Him. Thus, “zera” leads to “ya·‘aḇ·ḏen·nū,” which says “shall serve him.”

The translation that says, “they shall be known as the Lord’s for ever,” actually says, “they will be counted as those of the lord’s generation” [“yə·sup·par la·ḏō·nāy lad·dō·wr”]. In that, the word “lad·dō·wr” must be seen as where the Lord dwells, which becomes reinforcement that one is a nation unto Yahweh. Those who truly know Yahweh will be those who submit self so Yahweh lives in their hearts, with Jesus reborn as their Lord. It is that “generation” or “dwelling” that is the living branches of the vine made of truth. [John 15 reference.]

Finally, verse 31 [NRSV 30] says, “They shall come and make known to a people yet unborn the saving deeds that he has done.” This is a good translation that says all who have been sown with the seed of God’s Love in their souls will seek the same as returning servants, as souls returning to become Apostles and Saints that will lead seekers to find a marriage proposal from Yahweh awaits their decision. Those saintly human beings have prophesied of Jesus and Yahweh and Salvation [writers of Biblical books], so seekers can find themselves new teachers of truth [again married to Yahweh] and new pupils [those led to their first marriage to Him].

As the Psalm reading for the fifth Sunday of Easter, it sings praises to the love of Yahweh that saves souls. All Christians are now the same as were all Israelites, as the same Yahweh is King of all who have faith in Him. That faith can only come from a marriage that makes Yahweh personally known to one’s soul, felt throughout one’s flesh. It is this depth of personal experience that leads one into ministry, to save other souls that are lost. That marriage brings about the resurrection of Jesus, as a new Anointed one, which demands adjustment to that divine level of obedience and commitment. The Easter season is the time to find that comfort as Christ reborn on earth.

Acts, Language, Teaching

Acts 10:44-48 – Can anyone withhold the water for baptizing?

January 8, 2026 R. T. Tippett Leave a comment

While Peter was still speaking, the Holy Spirit fell upon all who heard the word. The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles, for they heard them speaking in tongues and extolling God. Then Peter said, “Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?” So he ordered them to be baptized in the name of Jesus Christ. Then they invited him to stay for several days.

——————–

This is the mandatory reading from the Acts of the Apostles for the sixth Sunday of Easter, Year B, according to the lectionary of the Episcopal Church. It will be the first reading presented, to be followed by Psalm 98, where David sang, “Sing to the Lord a new song, for he has done marvelous things.” That will precede a reading from First John, where was written: “Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the parent loves the child.” All will bring the Gospel reading from John, where Jesus said, “You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name.”

This reading ends the tenth chapter in Acts, where verse 34 – 43 were read on Easter Sunday. All of chapter ten deals with Peter being called by God to go to Caesarea and meet with a Roman centurion named Cornelius and his Gentile followers. Simply meeting in the same place as Gentiles was forbidden by Jewish laws and mores. Thus, that is the setting in this reading, where Yahweh has spoken through Peter to Gentiles.

The first word of this reading is translated as “While.” The Greek word written is “Eti,” which is capitalized, meaning a divine essence elevates this adverb to a greater importance. The word itself, in the lower case, means “(a) of time: still, yet, even now, (b) of degree: even, further, more, in addition.” The capitalization means the prior verses, which began with Yahweh speaking through Peter, these verse now speak of a time when Yahweh was “Still” speaking, being a “Further” state of that presentation of the Word.

The segment of verse 44 that shows above as “the Holy Spirit fell upon all who heard the word” needs to be recognized as a syntactical paraphrase that combines two capitalized words, so “Holy Spirit” becomes read as one entity. It is indeed two, as the two capitalized words denote. The order of presentation in the Greek has been changed to suit the preconceptions of English speaking readers, so “Holy Spirit” was not written.

The “Holy Spirit” is read by Christians as one entity; and, it is used commonly as “Jesus Christ” being one name, to the point that “Christ” seems to be the last name of “Jesus.” It is not a last name.

The Greek written in Acts states: “epepesen to Pneuma to Hagion epi pantas tous akouontas ton logon.” That literally says, “lit upon that Spirit that Set apart by God on the basis of all comprehending those this divine utterance.”

Seeing that translation makes it possible to see the “Spirit” as that flowing through Peter from Yahweh, where the source makes the “Spirit” known to be divine, without any need to add that it is “Holy.” Thus, it was this flow of “Spirit” being received by “listeners” that made them become “Set apart by God” [“Hagion”], as “all comprehending those this divine utterance.”

Without seeing the two capitalized words as having separate divine meanings, seeing just the “Holy Spirit” becomes one falling short. It leaves weak imaginations to struggle to understand what that means. The truth written says: The listeners were made Holy.

Verse 45 is then shown to begin with these words: “The circumcised believers who had come with Peter were astounded.” In reality, the verse begins with the word “kai” [lower case], followed by the Greek segment of words [ending with a comma mark]: “exestēsan hoi ek peritomēs pistoi,” which says that segment of words is important to understand, before adding any more words to that.

The Greek literally translates to say, “were amazed those out from circumcision believers.” That has absolutely nothing to say about Gentiles. The “kai” says it is important to see how the flow of the “Spirit” from Peter had an “amazing” effect on those who said they “believed” in Yahweh. Because they were born and circumcised as Jews, Yahweh was their exclusive God. The importance of this segment of words is this: even the Jews who came with Peter were transformed [“amazed, astounded”], which means they had not been transformed before going with Peter to meet with Gentiles.

By seeing that there was nothing of value by having been circumcised, as no true faith can be generated by the physical trimming of a male baby’s foreskin, the importance is realizing that the Jews Peter took with him to Caesarea had yet to be filled by Yahweh’s “Spirit,” even though they were of the same religion. That importance is then followed by Luke writing, “as many as [circumcised believers] had come them with Peter , seeing that kai upon them Gentiles this gift of that Set apart by God of this Spirit having been bestowed liberally.” In that, the presence of “kai” is ignored as a marker of importance, which needs these words be closely inspected.

The comma mark that separates a segment of words that focuses on Jews being Spiritually filled, due to the words Yahweh spoke through Peter, that was witnessed by Cornelius and his Gentile companions [“seeing that,” from “hoti” defined as “introducing a causal clause expressing a reason: because, seeing that”]. While the Jews were becoming elated, the “kai” says importantly “upon them Gentiles this gift of that Set apart by God [“Hagion”] of this Spirit [from “tou Pneumatos”].” The Greek word “ekcheo,” the root of “ekkechytai,” says Yahweh “poured out (liquid or solid); shed, or bestowed liberally” His “Spirit.” There was plenty for all who sought to serve Yahweh.

Verse 45 ends in a period mark, meaning verse 46 is no longer limited to focus on Gentiles. It becomes a fresh new statement about all who were present, Jews and Gentiles. From that perspective, Luke wrote [NRSV], “for they heard them speaking in tongues and extolling God.” This is another segment of words that needs straightening, so the translation becomes more powerful.

The Greek text states: “ēkouon gar autōn lalountōn glōssais kai megalynontōn ton Theon.” Literally this says, “they were listening indeed themselves of speaking languages kai magnifying that of God.”

The NRSV translation gives one the impression that one group [the Jews] were amazed by watching the other group [the Gentile], “listening” to them “speaking in tongues.” This becomes one of those nebulous concepts that people say they believe, but no one knows what it is they believe. What does “speaking in tongues” mean?”

The reality of what is stated in all [both groups – Jews and Gentiles] were “listening,” where the Greek word “ēkouon” [from “akouó”] says all “were hearing, were listening, were comprehending from hearing,” such that the meaning one must realize is this: Yahweh spoke through Peter and the words that came forth “were understood.”

When this then leads to Luke writing, “indeed themselves,” the Greek word “autōn” needs to be read as a statement of plural “selves,” where “selves” are “souls.” Thus, what Peter was saying, coming from Yahweh, was connecting “indeed” with the “souls of all” there.

Because it was Peter doing the “speaking,” it was the “Spirit” of Yahweh that was “speaking” to the souls of all. It was not anyone other than Peter making vocal noises, but rather the abilities of all to understand what was said, so all were “speaking” the same language.

The Greek word “glōssais” is translated as “tongues,” but such a translation should only be applied anatomically – relative to physical “tongues.” This means the accusative plural is only relative to “languages,” which means whatever “languages” the people present were fluent in “speaking,” they all heard the truth spoken in that “language.” What each heard was then relative to the truth that has the translation indicating the people present spoke multiple “languages” [Aramaic, Latin, Hebrew, whatever]. As it was Yahweh “speaking” His divine “language,” His Word was known by all.

Peter’s dialogue is not recorded, but it could be he was reciting [without a scroll to read] divine Scripture. What would have amazed the Jews present is they understood Hebrew, but the looks on the faces of the Gentiles said they too were understanding what Peter said. Still, the more amazing thing to the Jews [that would have also affected the Gentiles] is Peter was explaining the text he recited, in ways that they had never heard explained before.

That became spiritually uplifting; and, that is the truth about “speaking in tongues.”

To make this point, Luke wrote the word “kai” in the middle of that statement, which placed importance that is directly relative to “speaking in tongues,” where the NRSV translation says “extolling God.” That, again, makes the reader be led to hearing a room full of people all talking at once, when nothing has changed since Luke told us Peter was “Still” speaking from Yahweh. Thus, the truth of what Luke wrote is “magnifying that of God,” where what Peter spoke had greater impact on those listening. They were hearing within their souls that which was “that of God.”

The NRSV then has Peter change from speaking the Word of Yahweh, to saying, “Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?” In reality, verse 46 includes a period mark that ends the prior statement, but then adds, “Tote apekrithē Petros,” before beginning verse 47.

The capitalization of “Tote,” means divine essence must be read into the word that means “Then, At that time.” This is a divine statement that until “Then” everything spoken was Yahweh, through Peter’s mouth. Thus, from realizing “apekrithē” is an indication of someone else “taking up the conversation,” we see that “Peter” becomes identified as the one “Then” speaking.

Verse 47 then shows Peter asking, “Can anyone withhold the water,” where the actual Greek states, “If not this water is able to withhold.” In that, physical “water” can only be read in terms of a comparison, such that the statement is about rain falling, which cannot be expected to be selective as to who or what it falls upon. When the rains come, everything and everyone exposed to the rain will get wet. That becomes metaphor and not a literal statement about water being poured out.

Water must always be seen as an element that symbolizes the emotional state of being; so, Peter was moved to realize spiritually that everyone [Jews and Gentiles alike] had been affected by the outpouring of Yahweh’s Word.

The translation by the NRSV that indicates “just as we have” is not actually stated. A comma mark ends the statement about the affect of Yahweh’s “language” on all souls present, as being akin to a heavy downpour of rain [“water”]. From that, everyone who had not previously been filled with Yahweh’s “Spirit” had then become “submerged,” like being dunked [“baptized”].

With that observation made by “Peter Then joining the conversation,” the Greek following a comma says, “hōs kai hēmeis,” which translates as “just as kai we.” This says all who were newly filled [Jews and Gentiles] were “baptized” in the same “Spirit,” “just as” Peter and those who came with him that had been so filled. The word “kai” then becomes a marker of importance saying all [Jews and Gentiles filled “just as”] had become “we,” as a one word statement of unity. All were to be seen as one group, alike as resurrections of Jesus. All were alike as those “Anointed ones” [“Christ”] of Yahweh. Therefore, all were true Christians.

Verse 48, which is translated by the NRSV as stating: “So he ordered them to be baptized in the name of Jesus Christ,” is misleading. As the third person makes one assume “he” is Peter, implying that Peter had some special power that could baptize anyone “in the name of Jesus Christ.” The third person becomes best understood as being Yahweh, whose Word flowed through Peter and baptized like rain falling upon everyone there. The only source of baptism “in the name of Jesus Christ” is and can only be Yahweh. Thus, verse 48 needs to be closely inspected.

Luke wrote: “prosetaxen de autous en tō onomati Iēsou Christou baptisthēnai.” This literally translates to say, “he ordered now them in then name Jesus of Christ to be baptized.” Because of the first word’s lack of capitalization, one can comfortably say that Peter is the one speaking, even making a directive that all should recognize the truth of that experience. His “command, order, or instruction” is not that anyone “should be baptized,” but a statement that all were indeed “baptized” by Yahweh. All had become reborn as His Son, “in the name Jesus.” All had become possessed by Yahweh, thereby “of Anointment,” which was their “baptism.” Nothing needed to be done further, as God’s work through His Apostle Peter had been done.

Verse 48 then ends with the “we” Gentiles offering the Jews to stay with them for a few days. In this statement, the aspect of “days” becomes metaphor for being “in the light of Christ,” where the presence of the “Spirit” gave them all the promise of eternal life [“days”], removing them from the darkness of mortal existences. Therefore them “asking to remain” becomes a prayer of thanks that offered their souls to be led by Yahweh in ways to serve Him forever.

As the mandatory reading from the Acts of the Apostles during the sixth Sunday of Easter, it needs to be seen that the acts of Yahweh’s servant are to make Yahweh’s “Spirit” available to others who are seekers. Cornelius was a seeker, who had family and soldiers who also sought the Lord. Peter had been raised as one circumcised [a Jew] to live separate from Gentiles. Yahweh had come to him in dream [a vision] and told Peter to go wherever He sent him. Peter complied with that divine instruction and became a “Messenger” of Yahweh. All Peter had to do was meet with seekers and then let God speak through him. Yahweh did the baptizing.

1 John, Language, Teaching

1 John 5:1-6 – Conquering the world requires faith from the Spirit

January 8, 2026 R. T. Tippett Leave a comment

Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the parent loves the child. By this we know that we love the children of God, when we love God and obey his commandments. For the love of God is this, that we obey his commandments. And his commandments are not burdensome, for whatever is born of God conquers the world. And this is the victory that conquers the world, our faith. Who is it that conquers the world but the one who believes that Jesus is the Son of God?

This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood. And the Spirit is the one that testifies, for the Spirit is the truth.

——————–

This is the Epistle selection to be read aloud on the sixth Sunday of Easter, Year B, according to the lectionary of the Episcopal Church. It will follow the mandatory reading from the Acts of the Apostles (chapter 10 today), which states, “While Peter was still speaking, the Holy Spirit fell upon all who heard the word.” That will be followed by the singing of Psalm 98, with the lyric that praises, “With trumpets and the sound of the horn shout with joy before the King, the Lord.” Then, a reading from John’s Gospel will tell of Jesus saying, “I have called you friends, because I have made known to you everything that I have heard from my Father.”

The problem with reading all Epistles in the New Testament is they all are written in divine language, as the Word of Yahweh. Divine language is not how mere mortals read words on paper [or parchment]. In whatever languages human beings read [and this Epistle was not written in English], they always read in human syntax, missing the divinity that stares them in the face, but their brains simply will not allow them to see it. A perfect example of this is in verse 1, where reading “Everyone who believes that Jesus is the Christ” makes all Christians run out the doors of the church proclaiming, “I believe Jesus is the Christ!” That is not the intent of what John wrote.

The Greek text written says, “Pas ho pisteuōn hoti Iēsous estin ho Christos”. In that segment of eight words [ended with a comma mark] there are three capitalized words. ALL capitalized words bear divine essence, which raises them well above the human plane of understanding.

For example, a human plane of understanding “Iēsous” thinks, “Wow! That is the name of “Jesus”!” That does not take into consideration that “Iēsous” is the name Yahweh sent Gabriel to tell Mary, “This will be his name,” with the reason being the name is purposefully chosen by God, intended on leading one to understand, “He will be great and will be called the Son of the Most High.” (Luke 1:32) The name “Jesus” means “Yah[weh] Will Save” or “Yah[weh] Saves.” It is rooted in the Hebrew word “yeshuah,” meaning “salvation.” Human brains simply cannot [and will not] read “Jesus” and interpret that as a statement saying, “Yahweh Saves.”

With that said, the first word is a capitalized “Pas,” which elevates the meaning of the lower case “pas,” which simply means “all, every, the whole, every kind of.” In a segment of words that are seen to include “Iēsous “and “Christos,” the elevation to a divine level of meaning must equate “All” or “Every” to those who are reborn as “Jesus,” thereby “Saved by Yahweh,” having become the “Christ,” meaning another “Anointed one” of God. By seeing that divine link between capitalized words set together in one group of words, one is seeing a divine principle being stated, as a Holy Law that effects “All” equally.

Now, the operative word that links to “Every” and “All” is “pisteuōn,” which Strong’s defines as the participle of “pisteuó,” meaning “believing, having faith in, or trusting in.” Because “Pas” is divinely elevated, one should choose the higher meaning of the choices available, such that faith is greater than belief or trust [although all are valued]. When “ho” is translated as “that,” then “Pas ho pisteuōn” says, “All that having faith in.”

That initial assessment then places focus on the word “hoti,” which means “that” or “because.” That word then connects to the word “Iēsous,” which is clearly seen as the name of Yahweh’s Son, whose name means “Yahweh Saves,” meaning “that” is a weak translation connecting “having faith in” and “Jesus.” The better choice would be to give reason to “having faith in” Yahweh, such that “because” is an elevation of meaning that connects the divine “All” to the divine “Yah[weh] Saves.” Realizing that makes the segment now say, “All that having faith in because Jesus.” That means Jesus is the cause of faith, not the direction of where one’s belief is placed.

It is most important to realize that prophecy given to Mary about her pregnancy, where Jesus was foretold to be “the Son of the Most High.” In that, Luke wrote the two capitalized words “Huios Hypsistou,” which translates as “Son of the Highest” or “Most High.” He who is “Highest” is Yahweh, meaning “Jesus” would be called the “Son” of God. To put one’s faith in anything lower than the “Highest” is a travesty, as a rejection of the name that means “Yah[weh] Will Save.” If one claims to put one’s belief in Jesus, then one has wiped clean all faith in Yahweh. Thus, the meaning of what is written by John here states, “All that having faith in [YAHWEH] because Jesus” is a profession of true faith, where faith in Yahweh is based on the Son who saves.

This is where the most important connector word comes in – “estin” – as that word is the “third-person singular present active indicative unstressed enclitic of εἰμί (eimí)” [Wiktionary], which is a clear statement of “existence” or “being.” It is at the root of the weasel Bill Clinton making famous the answer to a legal question, “It depends on what the definition of “is” is.” By being a snake in the grass, one reads this word as linking “Iēsous” only to “Christos.” That ignores the fact that faith can only be a statement about one’s own being, such that “estin” connects to “Pas“ and “Iēsous,” meaning “All that having faith in because Jesus is.” One’s elevation of belief to faith means one IS Jesus; and, that is how one knows “Yahweh Saves,” “because” one has been reborn as His Son.

When one “Jesus is,” “that” [from “ho”] state of “being” is what also designates one as the “Christ,” as an “Anointed one” of Yahweh. While it is also true that “Jesus is the Christ,” it is impossible to do more than profess belief in something that is impossible to know for oneself. Belief is thinking something happens to others as one has personally experienced something to happen to oneself. Faith, however, is knowing oneself; so when one knows oneself is Jesus reborn, then one also knows being reborn as Jesus makes one equally an “Anointed one” by Yahweh. Being that one [“Jesus”] brings about that other [“Christ”].

That segment of words is separated from the rest of verse 1 by a comma mark, which is not shown in the NRSV translation. They make it a run-on that says, “has been born of God, and everyone who loves the parent loves the child.” That gives the impression that “Jesus Christ” [not a proper name] “has been born of God.” While it is true that Jesus was the creation of Yahweh in the human woman Mary, that further misleads “All” who would likewise be “born of God,” making mere human beings be incapable of anything more than believing “Jesus Christ has been born of God.”

In reality, the second, third, and fourth segments of words in verse 1 say, “ek tou Theou gegennētai , kai pas ho agapōn ton gennēsanta , agapa <kai> ton gegennēmenon ex autou” . These translate to state: “from out of who of God has been born , kai all that loving this having been born , loves <kai> having been born from out of oneself”. By seeing this literal translation, there is nothing that directly states “parent” and there is nothing that directly states “child.” That is paraphrase for the repetition that states, “has been born [of God],” “having been born [indirectly implying of God]”, and “[oneself] having been born [again indirectly implying of God].”

The only ‘parent’ can then only be “God,” and the only “child” is “all” “from out of who of God has been born” … “kai loving this” birth.” This means verse 1 states first “All” who have been reborn as “Jesus,” as a duplication as the “Christ,” they “all” have been also “born of God.” This birth brings a state of “love” that encompasses them “all,” which is relative to “having been born” as Sons of God [all human genders the same].

When verse 2 is then translated to say, “By this we know that we love the children of God, when we love God and obey his commandments,” here the word “tekna” does state “children,” which is now a statement of those “born of God,” as “Jesus,” as the Christ,” from which true faith comes. The words “en toutō ginōskomen” [“in this we know”] says that “all” who are “in” Yahweh and Yahweh “in” them – “from birth of God” – they receive the knowledge “of God,” from which “love” flows [from “agapōmen” meaning “we love”]. Therefore, “love of God” is what relates “all” as His “children.”

The aspect of “when we love God” actually means, “when this of God we love,” which says “love” is not a touchy-feeling emotion built from physical limits, but “God’s love.” That was explained by John in the fourth chapter of his first epistle. Thus, after a comma mark and the presence of the word “kai,” the importance that comes from God’s love is “the commandments of him are kept.”

There is nothing stating obedience, as if an external projection of a human being displays love of God by complying with an external written Law [Mosaic “Commandments”]. Instead, this says when one [or “All”] are born of God and filled with His love, then one loves to do whatever Yahweh suggests. So, whatever He orders [from “entolas”] one gladly does.

In verse 3, the NRSV translates: “For the love of God is this, that we obey his commandments. And his commandments are not burdensome.” This gives a false impression of that which is written. The verse simply repeats that one’s “love of God,” which is the presence of God’s love” within, is so overwhelmingly powerful that one will do nothing to love that state of being. Doing what Yahweh says to do is then easily done, out of “love” and fear of loving “God’s love.”

When the verse then adds [following a semi-colon and a “kia”] importance is noted as this: doing what Yahweh asks one to do is not a burden. There, the Greek word “barus” means “heavy, weighty, burdensome,” implying “oppressive.” John says none of that is present when Yahweh is married to one’s soul and Jesus is living within, as a new body of flesh that has been Anointed by God.

Verse 4 is then where John stated, “for whatever is born of God conquers the world. And this is the victory that conquers the world, our faith.” Again, the separating of that into one and a half sentences makes what John wrote more difficult to fully grasp.

The translation that says “whatever” is completely wrong, as it demonstrates a laziness to express the truth told. The Greek text says, “hoti pan to gegennēmenon ek to Theou nika ton kosmon”. That literally states: “because all this having been born from out of that them of God overcomes this world”. To reduce “all this [stated prior in verses 1-3] having been born from out of that them” as “whatever” is an abject failure to serve Scripture well.

To say those “born of God conquers the world,” this must be recognized as a statement that the sins of “the world” will be “overcome.” That sense of victory is then relative to one’s having let Yahweh lead their lives, as Jesus reborn, also Anointed ones. The lures and entrapments of “the world” cease having an effect on the lives of saved souls.

After a semi-colon and another “kai” is importantly stated, “hautē estin hē nikē hē nikēsasa ton kosmon : hē pistis hēmōn”. In that, the word “estin” should again be read as a state of “being” or “existence,” which is relative to “here,” where human beings live – in “the world” that is the material plane. It is then that spiritual “being that victory” is found, as “this [state of “is”]” is that “having overcome this world.”

That then makes the whole of this segment of words be leading to exemplify that “existence,” by the presence of a colon then found. The clarification of “here is” is then stated to be “that faith of us.” That state of being is what elevates a soul from simple belief to knowing Yahweh directly, as His children, which brings on true faith.

Verse 5 then follows that direct statement of “faith” [NRSV translating “our faith”] by then reverting back to the watered down translation of “pisteuōn” as “believing.” They have verse 5 translated as asking the question, “Who is it that conquers the world but the one who believes that Jesus is the Son of God?” This becomes a flashback to verse 1, where the mistranslation proclaimed “believing Jesus Christ has been born of God” will do anything towards one being capable of “overcoming the world.” That weak translation is yet another that demands one look at the Greek text written.

First of all, the word beginning verse 5 is capitalized, showing it must be read with a divine elevation. The word capitalized is “Tis,” which has been translated as “Who.” This refers one back to the capitalized first word in verse 1, which was “Pas.” The divine essence of “All” being relative to the capitalization of “Jesus” and to “Christ” means “All” is only relative to those married to Yahweh. Likewise, the word “Tis” must be seen in the same light, as any and all “Who” are also married Spiritually to God’s Spirit. With that understood, the Greek text of verse 5 is as follows:

“Tis de estin ho nikōn ton kosmon , ei mē ho pisteuōn hoti Iēsous estin ho Huios tou Theou ?” In those two segments of words are two uses of “estin,” which once more must be read as a statement of “being” or “existence,” not simply as a Bill Clinton “is.” The question raised is “Who now exists that overcoming the world , forasmuch as not that having faith in because Jesus exists that Son who of God ?”

The same statement as in verse 1 is repeated by John as a question asking “Who without faith born as one new Jesus existing as a new Son of God?” John is not asking if belief that Jesus was the Son of God can overcome the lures of Satan in the world. If it were that simple, Satan would have left the building and presidents like Bill Clinton would never rise in power in the world.

The NRSV then translates verse 6 as saying, “This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood. And the Spirit is the one that testifies, for the Spirit is the truth.” Because they make it fairly simple-minded to follow their train of thought, that belief that Jesus was the Son of God, it is now quite easy to see Jesus as being “the one who came by water and blood,” presumably with the first and last names “Jesus Christ.”

Well, by golly, guess what? That is yet another terrible translation that forces one to yet again review the Greek text.

In verse 6, John wrote the Greek that states: “houtos estin ho elthōn di’ hydatos kai haimatos , Iēsous Christos ; ouk en tō hydati monon ¸ all’ en tō hydati kai en tō haimati . kai to Pneuma estin to martyroun , hoti to Pneuma estin hē alētheia .” That is six segments of words, not the five shown by the NRSV translation. Included are three more uses of the word “estin,” where again all must be read as a personal statement of “being” [if one is one of those with faith “having been born of God”]. Additionally, there are three uses of “kai,” with two between the words translating as “water” and “blood” and the last introducing the next to last segment where it and the one to follow speak of “Pneuma” or “Spirit.” Those two capitalized spellings of “Pneuma” are half of the capitalized words in this complex verse, with the other two found together in one two-word segment, as “Iēsous Christos.”

Each of the six segments needs to be discussed individually:

“houtos estin ho elthōn di’ hydatos kaihaimatos” translate literally to say, “this existence that having come through then water kai blood”.

Because verse 5 asked “Who has the faith to overcome the world?” verse six beginning with words that say “this existence” or “this state of being Who” is “that having come” of the world. It is that which is “through then water.” Here, “water” can be seen as metaphor for childbirth, where a mother is ready to deliver her baby after her “water” breaks. That makes “water” become one of the four element of “the world” [along with fire, air, and earth], which reflects the flow of changing states of being. That becomes symbolic of the emotions of one’s “being.” Therefore, the metaphor of John says one of faith is born of the ups and downs of “the world,” its highs and lows, which are usually unpredictable and uncontrollable. Therefore, belief is led by the waters that change, according to what “the world” dictates.

These words must be seen as John stating the truth of mortal existence, where even Jesus was born of a woman and had physical emotions that made it difficult for him to control. When John then inserted the word “kai” after “water,” before “blood,” this brings out the importance of understanding the metaphor of “blood” separately.

Here, “blood” must be seen as that within a human body that flows “life” throughout, as the internal fluids [like and made up of “water”] that replenishes all branches of one’s flesh. Water is necessary for life, but without blood one’s life cannot continue. Symbolically, “blood” becomes a statement of relationship, such that all Jews were deemed to be of the same “blood.” The two together, as “water and blood,” then speak of what humans must have to remain alive on the earthly plane.

When this first segment is read as what cannot possibly make a mortal being have true “faith,” because being born a human makes one born to die. The “water” dries up and the “blood” becomes weak. That realization then leads to the two capitalized words together in one segment, “Iēsous Christos.”

While this appears to make “water and blood” be some statement about baptism and sipping wine at a church rail, the first capitalized word must be read separately. It says “Jesus,” where as a word alone means the man of Nazareth, who was born of a woman, sent to “the world” by Yahweh as a mortal. Then, after that word is understood, the fact that “Christos” is capitalized says Yahweh sent “Salvation” to the world through His Son whose name means “Yah[weh] Saves,” such that Jesus was an “Anointed one” of Yahweh. While he was born mortal and known to die, that soul would become the “water and blood” that would forever “Anoint” others in his name.

The third segment of words literally states, “not in that water only,” where this says emotions are not the whole way to faith. While there are Christians denominations that place great value on “trusting” God [snake handlers immediately come to mind], where “emotions” are artificially raised out of fear of death, such belief systems are fueled by the fluidity of human emotions. Faith is greater than that, although emotions in a physical body cannot help but be affected by the presence of Yahweh, after having been born as His Son. Being able to call Yahweh Father, as His Son, means there is a “blood” link to God. The soul of Jesus merged with one’s soul puts his “blood” throughout one’s body of flesh, just like human “blood” does physically. Therefore, the “Christ state of being” [“Christos”] is not obtainable simply from emotions “alone.”

The fourth segment of words say, “on the other hand in that water kai in that blood” . This then states that both “water and blood” must be spiritually part of one’s “being,” where “in that water” means one must be baptized by the Spirit of Yahweh AND that puts “in” one’s soul the “blood” of relationship with Yahweh, which makes one a Son of God. Having both “the water and the blood in one’s being” makes one become “Jesus” reborn. Having both within means one is an “Anointed one,” just as was “Jesus.”

The fifth segment of words then importantly says [introduced by the word “kai”], “that Spirit state of existence that witnessing.” Here, the root Greek word “martureó” becomes a statement of one personally experiencing Yahweh, which can only come from marrying one’s soul with His “Spirit.”

The simple meaning of the word is “I witness, bear witness, give evidence, testify, give a good report,” such that the NRSV translates it as “one that testifies.” The only way one can “testify” as to the “Spirit” and to “faith” is from knowing it firsthand. While belief can come from hearsay evidence and not personally experienced, the Greek word “matureo” is at the root of the English word “martyr,” where sacrifice is implied for a higher good. That sacrifice comes from marriage to Yahweh and submission of one’s soul to His “Spirit,” so one will gladly do what He commands, out of true faith.

Finally, the sixth segment of words say, “because that Spirit state of being this truth.” Here, the last word is “alētheia,” which means “truth, but not merely truth as spoken; truth of idea, reality, sincerity, truth in the moral sphere, divine truth revealed to man, straightforwardness.” (Strong’s Usage) Rather than being a nebulous statement that leads people, like Pontius Pilate who asked Jesus, “What is truth?” [like someone like Bill Clinton would ask], the word stated by John means being a “witness” to the “Spirit” is the “truth,” not some made up lie. The whole basis of faith is summed up as knowing Yahweh’s “Spirit” personally, deeply, and totally, so everything that comes out of one’s mouth [just like Jesus] is the “truth,” because it all comes from God “being” one with one’s soul.

As an Epistle reading selection for the sixth Sunday of Easter, a season when one should be preparing for ministry by practicing being Jesus reborn, it is clear that John says an Apostle must be “born of God.” An Apostle must be “Jesus having been born of God” within one’s flesh. Everything about the Easter season is about Jesus rising within Saints, who Yahweh then sends out into ministry. The NRSV did not do anyone any favors in translating these six verses; but the reason an Epistle reading is selected each week is it is the voice of God speaking through a Saint, which is what “All” true believers are made from. Being able to understand divine text is one of the important talents one must be practicing during this time.

John, Language, Teaching

John 15:9-17 – Being friends of Jesus

January 8, 2026 R. T. Tippett Leave a comment

Jesus said to his disciples, “As the Father has loved me, so I have loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. I have said these things to you so that my joy may be in you, and that your joy may be complete.

“This is my commandment, that you love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends. You are my friends if you do what I command you. I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name. I am giving you these commands so that you may love one another.”

——————–

This is the Gospel selection to be read aloud on the sixth Sunday of Easter, Year B, according to the lectionary for the Episcopal Church. It will culminate a set of readings, beginning with a mandatory reading from the Acts of the Apostles (this Sunday from chapter 10), which states, “The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles.” That will be followed by a reading from Psalm 98, which sings, “In righteousness shall he judge the world and the peoples with equity.” Immediately before this reading, John’s first Epistle will be read, which states, “And the Spirit is the one that testifies, for the Spirit is the truth.”

To even begin to fully understand this reading selection, one must realize the setting and timeframe. As I have stated prior, the adult disciples had left the upper room with Jesus, drunk on Seder wine, with some perhaps bringing a jug with them [because the ritual says drink until you pass out drunk on wine]. Because John was an underage child, he and Jesus were the only ones not drunk on wine. John wrote chapters fourteen, fifteen, sixteen and seventeen, all telling of things Jesus did and said after leaving the upper room, none of which are told by either Matthew or Mark. Thus, the setting is somewhere in the streets of the Essene Quarter, or outside the walls of Jerusalem, as the group slowly walked the trail from the Essene Gate to Gethsemane; and, those who went with Jesus did not include Judas Iscariot, who had left earlier to betray Jesus.

Here, again, is the Episcopal Church adds words that are not written. They do so in order to place the setting as Jesus speaking to his disciples. While that is true, the words “Jesus said to his disciples” is not written in verse 9. Last week’s Gospel reading also came from John 15, which were verses 1 – 8. In those, the Episcopal Church also added the same words, none of which were written by John. The assumption is made because Jesus refers to his “disciples” in the last word of verse 8, which bridges both readings and is who Jesus was talking to. In all of John’s fifteenth chapter, that is the only direct reference to “disciples.”

This reading ends with Jesus telling those present, “I am giving you these commands so that you may love one another.” If one does a search on the Internet looking for where Jesus said “love one another” the answer will be John 13:34, no John 15:17. John 13:34 takes place in the upper room, where the instructions given are found in John 13:31-35, as these:

“When Judas had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in Him. If God is glorified in Him, God will also glorify the Son in Himself—and will glorify Him at once. Little children, I am with you only a little while longer. You will look for Me, and as I said to the Jews, so now I say to you: ‘Where I am going, you cannot come.’ A new commandment I give you: Love one another. As I have loved you, so you also must love one another. By this everyone will know that you are My disciples, if you love one another.”’

The liberals that wear the sheep clothing, while hiding wolves underneath who seek to destroy the flock for their benefit, point to this as a global commandment, where the haters of the world will always be able to control the sheep by throwing in their faces, “Jesus said you must love me.” That can only be true if one is an Apostle, Anointed by Yahweh to be reborn as His Son, as Yahweh was speaking [always] through His Son. So, the commandment to “love one another” only applies to those who serve Yahweh, by supporting the ministry of His Son. It is imperative to realize that Jesus did not say this order to Judas Iscariot, who was a traitor, just like all who pretend to be Christians when they serve no gods other than their own selves. Because Judas had left, Jesus said this only to those who were true servants of Yahweh. Thus, this is not intended to be a global message for the whole world to follow – only true Christians.

Last Sunday [the fifth Sunday of Easter], the Epistle reading came from First John, chapter 4, where the repeated word of note was “love.” In these selected verses from John 15 are nine references stating “love” or “loved.” Based on what John wrote in his Epistle, and knowing John was the one sober and recording what Jesus said here to his disciples [and himself], the meaning of “love” must be understood as being exactly the same.

The word “love” cannot be defined in human physical emotional sensations, because the “love” Jesus spoke of [as Yahweh speaking through the mouth of His Son] was the presence of Yahweh’s Spirit and the “love” of eternal salvation given to a soul. Such “love” is given because a soul reciprocates “love” through marriage to Yahweh and submission into His service. That concept of “love” must be maintained when analyzing these words spoken by Jesus to his disciples [and all readers today should feel Jesus speaking to them equally].

Verse 9 can be seen as affirming that concept, as the NRSV translates Jesus as saying, “ As the Father has loved me, so I have loved you; abide in my love.” This must be seen as Yahweh speaking through the Son, such that Jesus has received the “love of God,” but the “love of God” is only God’s to give. Jesus is not asking anyone to marry him physically, out of “love.”

When the last segment says, “abide in my love,” the “love” of Jesus IS the “love of Yahweh.” So, Jesus said to marry God out of “love” and receive “eternal love” by “abiding in God’s love.” The meaning of “meinate,” or “abide,” says “remain, stay, wait,” which is the essence of “union,” where two have become one. Thus, to “abide in my love” is a command to “wait” until the “love” of Jesus has resurrected within a wife [human gender non-specific] of Yahweh.

Verse 10 then goes on to translate Jesus saying, “If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love.” The Greek word “entolas” is translated as “commandments,” which must be seen as relative to the laws of Yahweh, from which the true boundaries of righteousness are set.

Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” (Matthew 5:17) That makes Jesus be the example of one who keeps the commandments of Yahweh and thereby lives [abides] “in His love.” Jesus then told his disciples to become him reborn, in an indirect manner.

The NRSV then has verse 11 stating, “I have said these things to you so that my joy may be in you, and that your joy may be complete.” This translation ignores the capitalized word that has been translated as “these things.”

The Greek text shows verse 11 beginning with “Tauta,” which is the nominative plural form of “hoûtos,” meaning “These.” While “things” might be an applicable generality for “commandments,” the divine essence given reflects back on “Those” who abide in Yahweh, through their soul’s marriage to His Spirit. Thus, the literal Greek needs to be further inspected to identify “These.”

The Greek text of verse 11 is this: “Tauta lelalēka hymin , hina hē chara hē emē en hymin ē , kai hē chara hymōn plērōthē .” That literally translates to state: “These I have talked about to you , so that this source of joy this mine in you may exist , kai this source of joy yours may be fulfilled .” There are three segments of words in this verse, the first of which addresses “These,” which are Yahweh’s “commandments” that have been written in the Torah, the Psalms, and the Prophets. “These” are what the Jews read some of each Sabbath. “These” are divinely elevated to the sermons Jesus preached [publicly and privately], which taught the disciples – rabbi to pupils.

When one understands the first segment of words as being relative to Jesus’ ability to know Scripture and its meaning, through his marriage to Yahweh’s Spirit, that marriage is “the source of joy” [“chara”] that Jesus wants to share with his students. The third segment of words is then separated by comma and introduced by the word “kai,” which states importance to follow. That importance is stating the sole purpose of Jesus teaching the meaning of Scripture to his students is so they too can become married to Yahweh’s Spirit and become the fulfillment of Jesus reborn into them. They will then know personally the presence of Yahweh, the greatest “joy” imaginable.

Verse 12 then has Jesus telling his disciples, “This is my commandment, that you love one another as I have loved you.” While this becomes the mantra of those who hate Christianity and is an impossible command to make upon people whose souls only know self, not Yahweh through marriage with their souls, the reality is the written text ignores more capitalization, meaning this verse also needs inspection of the Greek.

The Greek text written by John is this: “Hautē estin hē entolē hē emē , hina agapate allēlous kathōs ēgapēsa hymas .” In this, the word “Hautē” is the feminine singular form of “hoûtos,” being similar to the nominative plural for “Tauta.” Now the focus is divinely elevated to become a statement of “This,” which relates back directly to the importance of Yahweh’s “source of joy may be fulfilled” in the disciples of Jesus. “This” then becomes a “state of being” or an “existence,” which is how the word “estin” must be read. It is “This being” that is “this commandment” given, which is both “this mine” of Jesus and Yahweh.

With the first segment of words understood as Jesus-Yahweh setting forth the expectation, as a “command” or “order” or “instruction” to the disciples, the following segment of words says, “in order that you love each other according to the manner in which I have loved you.” This translation paints a clearer picture that without “being This” fulfillment of marriage with Yahweh’s Spirit, one cannot possibly “love as has Jesus loved.”

“This” fulfillment of a “command” to marry Yahweh makes it possible, “in order that” [“hina”] “you love” as one being with Yahweh, so all of “you love” as each married to Yahweh, so the “love of God” reverberates throughout “each other” or “one another,” as Jesus times eleven [plus John]. At no time during the three years prior, during the ministry of Jesus, did he display any other form of “love” than that “of Yahweh,” meaning all definitions of human “love” can never be applied to this verse [or any other in the New Testament]. The definition of this “love” can only be known by a soul married to Yahweh, at which point definitions cannot be constructed that equate to personal experience of Yahweh, other than “the love of God.”

This assessment is then stated in verse 13, as: “No one has greater love than this, to lay down one’s life for one’s friends.” The way this translation appears, it makes one think Jesus suggested “love” is measured by how much one is willing to die for his “friends.” That is not the truth of what John wrote, which is what Yahweh said through Jesus.

The wording that says, “no one has greater love than this,” seems to be a phrase setting up the next phrase; but what was actually said is this: “in the widest sense of this love nothing has.” That says there can be no defining the “love” of which Jesus spoke, because it has “nothing” to do with being based in human emotions. A human understanding of “love” is not equivalent to “God’s love.”

The people who insert headings to the verses of Scripture, which guides the readers to get an idea about what the following verses will tell, have inserted one between verse 12 and verse 13. The BibleHub Interlinear site shows verse 13 beginning a section that explains “Greater Love has No One than This.” Other versions do not add such headings, but they place space between certain verses, as if to silently say, “These verses should be looked at separately.” That is misleading, as it gives the impression that Jesus paused while speaking about the commandment that the disciples marry their souls to Yahweh and love each other as brothers born of the same “love” – “God’s love.”

With that having been stated in verse 12, it makes verse 13 a perfect continuation of that line of thought, by saying, “The love I am talking about cannot be known by human beings, as it is not a physical love. It is greater than that and words cannot aptly describe it.”

When that natural flow of dialogue is seen, verse 13 then separates that segment of words from the next, which then adds, “so that certain this the soul of self should establish on behalf of this of friends of self.”

Here, the Greek word “psychēn” is translated properly as “the soul,” where the NRSV has abbreviated “the breath of life” to simply say “life.” Certainly, “life” being “laid down” becomes a statement of “dying” for a friend, but when “the soul” is seen instead, a “soul” being eternal cannot “lay down” in death for anyone. A “soul” is already “laid down” in a body of flesh that is certain to die, whether or not that “soul” has any “friends.”

As I have pointed out in other postings, the word translated as “lay down” [“tithémi”] actually means, “to place, lay, set,” with usage implying “I put, place, lay, set, fix, establish.” The “soul” of Jesus was “established” by Yahweh to be the soul reborn in others, whose souls married with Yahweh’s Spirit. Jesus died on a cross; but Jesus would have died at some time, being born into a mortal body of flesh. The death of Jesus’ flesh released the “soul” that Yahweh had “established” as “God’s love” to be resurrected in others who would be reborn – like Jesus [Christs].

This is where what I wrote [last week] about Jesus asking Peter three times, “Do you love me?” is important to restate. Twice Jesus used a form of “agape,” with Peter [Simon son of John] answering both times with “philos.” Both words can translate as “love,” but they are not equal statements of that word. When Jesus asked a third time, using “philos,” Peter replied once again using “philos.” This is where the difference needs to be seen as Jesus asking, “Do you have God’s love as me?” [“agape”] and Peter responding, “I have a human love for you.” [“philos”] This needs to be closely observed in the Greek text here.

All the “friends” had this glow about their heads; but then there was that one without a glow.

In verse 12 Jesus said, “that you love one another as I have loved you,” where “agape” was used twice: “agapate” and “ēgapēsa.” To link those uses to verse 13, Jesus said, “in the widest sense this love nothing has,” using “agapēn.” When Jesus then said “the soul of self should establish,” that says only “the soul” can know “this love,” because those who say “I love God” and are not married to Yahweh’s Spirit are “nothing” more than “friends” of Yahweh: “philōn.” The reason one is a “friend” of God and not the “love of God” is all related to “the self,” where one married to Yahweh “establishes” his or her “soul” as Yahweh’s, when one not married stays “of self” centered, thus just on “friendly” terms with God and Jesus.

Seeing that in verse 13, verse 14 then says [NRSV]: “You are my friends if you do what I command you.” Because these standard translation version do not recognize the divinity of Scripture and the rules of language it incorporates, the capitalization of “You” [from “Hymeis”] does nothing to tell the reader to assess that word for divine meaning.

The divine elevation of the second person plural personal pronoun becomes a statement that recognizes those disciples Jesus was speaking to as those chosen by God to have their souls marry Yahweh’s Spirit. Thus, “You” means all would know the “agape” of God. That is then how “este” [translated as “are”] is a statement of “being” that has been divinely elevated, as “souls established” for Yahweh.

When Jesus said, “friends of me” [from “philoi mou”], this then becomes a statement that Jesus would be resurrected in the flesh of each disciple, having been merged with each of their souls. This “love of God” [“agape”] would make each disciple’s name become in the name of Jesus, so all would be “brothers” in that way. Jesus saying “of me” means they would be “in the name of Jesus,” so all would be sharing the “friendship” of brotherhood.

When verse 14 then adds the conditional term “if” [“ean”], that existence as brothers in “friendship” would be “if you do as I command you.” In that, the word “egō” must be heard as Yahweh speaking, such that all commands made to a “soul” married to Yahweh come from Him. Thus, the “if” condition is marriage to Yahweh, so Jesus can be reborn in a “friendly” way in each disciple, so Jesus will lead them to do as the Father commands.

Verse 15 then says, “I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father.” Here, the aspect of “servants” [from “doulous”] is a statement of slavery.

All Jews who did not know what Scripture meant were “slaves” to Judaism, just as all Christians who do not know what Scripture means are “slaves” to words written in a holy book. They were “slaves” to the “masters” that were their rabbis, the lawyers and scribes, just like today those titles include priests, ministers, pastors, bishops and popes. For a master to tell the “slaves,” “Love one another because Jesus was love,” without letting the “slaves” know how and why to do that, the “servants” never progress to the state of being who is Jesus reborn.

When one’s soul has married Yahweh and one’s soul has become “brothers” with Jesus, then every command coming from Yahweh is fully explained by Jesus, through the Christ Mind – given to each of Yahweh’s ‘wives.’ This means when Jesus has become one’s “friend” through marriage, then all will be Sons of God, able to call Yahweh the Father.

This realization leads one to then read verse 16 as: “You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name.” This connects all of these verses read today, from John 15, to those verses read last Sunday, which were directly relative to the vine made of truth and the branches that would bear fruit. Where this says, “You did not choose me but I chose you,” that is actually two separate segments of words that literally state, “not you me chose , however I chose you .”

While this can appear to be Jesus telling the disciples that he was their master and they were his students, but he chose them from a larger pool of registrants, the truth says it is impossible for one to chose to be Jesus’ brother or friend within. Instead, that decision relative to who becomes resurrections of Jesus is up to Yahweh. Here, again, the use of “egō” must be heard as Yahweh speaking. This means that Yahweh chooses who He proposes marriage to and those so joined Spiritually will then become His Son reborn.

The NRSV that translates “And I appointed you to go and bear fruit, fruit that will last” is missing the marks necessary to denote the importance of what is said. The Greek text is actually this: “kai ethēkahymas hina hymeis hypagēte kai karpon pherēte , kai ho karpos hymōnmenē ;”. In that are three important statements that are all relative to having been chosen by Yahweh.

established you in order that you should bring under
fruit you should bring forth
that fruit of you should remain

Following the first “kai” is the root word that was previously translated as “lay down” – “tithémi” as “ethēka.” Thus, the first important step is a statement that to be reborn as Jesus means one has likewise become one with the Spirit of Yahweh. When the soul of Jesus has been “established [in] you,” then “you” – as self-ego, self-will, or self-importance – “should be brought under” the control of Jesus. This becomes the importance of understanding what “lay down one’s life” truly means.

The second important statement that is relative to that submission of self and the elevation as Jesus reborn says that has nothing to do with what your soul wants in this incarnation on earth. Because it is “not you” choosing to be Jesus, but Yahweh choosing you to serve Him as His Son, the important reason is to do what Jesus did, which was find disciples to be reborn as Jesus.

Here, the Greek word “karpon” means “fruit,” but that is metaphor for human beings; not a command to have physical children. To be reborn as Jesus means to “bring forth” “deeds, actions, results, profits, gains,” which are all valid ways to read “fruit.” This makes the parable of the talents [or minas] have greater impact, as Yahweh does not marry the prettiest girl in the high school to flaunt her and set her up on a pedestal, expecting her to do nothing but look marvelous. Remember this reading is when the Acts of the Apostles is mandatory reading. Yahweh expects works to be the measure of “fruit.”

Finally, the third important element of this choosing by Yahweh is longevity. Once chosen there is no divorce. To “remain” means to enjoy eternal life, so a soul is freed from the imprisonment of temporal ‘life’ in a mortal body of flesh.

The last segment of verse 16 has been translated as stating, “so that the Father will give you whatever you ask him in my name.” This translation is fairly close to accurate, enough to see the intent clearly. However, the aspect of “in my name” must be seen as being relative to having married one’s soul to Yahweh’s Spirit and having become reborn as Jesus, which is the truth of “in my name.”

This means Yahweh is warning fools to stay away from running around throwing the name of Jesus around freely, when one’s soul is still a swinging single and has no knowledge of Jesus being resurrected within one’s soul. Those fakers will not have Yahweh hear their requests, demands, or suggestions; so, let’s hope He does not condemn those as slanderers.

The last verse in this reading then says, “I am giving you these commands so that you may love one another.” Here, the word “agapate” is used, which returns one to the aspect that this “love” is “of God.” Everything written prior [including the “vine made of truth” and the “branches that bear fruit”] is relative to this aspect of receiving “God’s love” in marriage. The statement that says “love one another” is less about some Beatles’ fairy tale, as such a concept is impossible through human emotions.

This sharing of “God’s love” is the truth of Christianity, where all the original members were Saints, each filled with “God’s love” and each reborn in the name of Jesus. That “church” was given the name it received because all were “Christs,” or Yahweh’s “Anointed ones.” The whole purpose of Christianity is to bear fruit, which is not to find paying members, but to transform souls so they will gladly merge themselves with Yahweh’s Spirit and be resurrected as Jesus, another Christ. Anything short of that is just a social club, or worst: a socialist evil with an agenda to destroy Christianity by letting the wolves have control over the sheep.

As a Gospel selection for the sixth Sunday of Easter, it is important to see how these words of Jesus [through John] are telling us how to prepare for ministry. One’s soul has to be married to Yahweh. One’s soul has to know the “love of God.” One’s soul must become brothers of Jesus, each as another Anointed one of God. One has to submit oneself [“lay down one’s soul of self”] to the Will of Yahweh, so one does as commanded. One has to realize compliance to law is a sign of being single Spiritually. One must be married so one can practice understanding Scripture, so others can be told what Scripture means. That truth must be what leads others to offer Yahweh their souls.

Language, Psalms, Teaching

Psalm 98 – Roaring so Yahweh will be known

January 8, 2026 R. T. Tippett Leave a comment

1 Sing to the Lord a new song, *

for he has done marvelous things.

2 With his right hand and his holy arm *

has he won for himself the victory.

3 The Lord has made known his victory; *

his righteousness has he openly shown in the sight of the nations.

4 He remembers his mercy and faithfulness to the house of Israel, *

and all the ends of the earth have seen the victory of our God.

5 Shout with joy to the Lord, all you lands; *

lift up your voice, rejoice, and sing.

6 Sing to the Lord with the harp, *

with the harp and the voice of song.

7 With trumpets and the sound of the horn *

shout with joy before the King, the Lord.

8 Let the sea make a noise and all that is in it, *

the lands and those who dwell therein.

9 Let the rivers clap their hands, *

and let the hills ring out with joy before the Lord,

when he comes to judge the earth.

10 In righteousness shall he judge the world *

and the peoples with equity.

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the sixth Sunday of Easter, Year B, according to the lectionary for the Episcopal Church. It will follow the mandatory reading from the Acts of the Apostles (this Sunday from chapter 10), which says, “they heard them speaking in tongues and extolling God.” Following will come a reading from First John, which states, “his commandments are not burdensome, for whatever is born of God conquers the world.” Lastly, the Gospel reading from John will have Jesus saying, “I have said these things to you so that my joy may be in you, and that your joy may be complete.”

The BibleHub Interlinear version of Psalm 98 lists only nine verses [using all the words that appear in the Episcopal Church’s ten verse version]. The NRSV displays Psalm 98 as only having nine verses also; but the Episcopal Church references its translations as from that source. In that listing of the Hebrew text, verse 1 includes the first segment shown by the Episcopal Church as in verse 2. I tend to have more faith in the BibleHub Interlinear presentations; and, seeing how nine verses makes three sets of three-verse stanzas, that makes more sense to me as divine. So, I will adhere to the BibleHub Interlinear version, while making references to where in the Episcopal Church text that takes me.

Some of the translators of the psalms like to give them titles. The BibleHub title of Psalm 98 is “Sing the Lord a new song!” The NRSV title is “Praise the Judge of the World.” The NIV and the NASB list it simply as “A psalm.”

Again, as is the case always, the word translated as “Lord” is actually written as “Yah-weh.” According to Strong’s, “Yahweh” is defined as “the proper name of the God of Israel.” To run around saying “Lord” is like some school children mocking someone who has a proper name for God, like fools singing, “Your Daddy.” If it were “their daddy,” they would show more respect. For David to state “Yahweh” then says he had a personal relationship with Yahweh, as would all who knew Him well enough to call Him by name. To translate that relationship in some extended – “We do not know Him” – form is to weaken the meaning in the Psalms. The name of “the Lord” is “Yahweh” and (like David) Yahweh is my only God.

Verse 1 states: “Sing a new song to the Lord, For He has done wonderful things, His right hand and His holy arm have gained the victory for Him.” [NRSV] To sing a song to Yahweh reflects this being a song of praise. Singing is how one praises all that a soul has been delivered by the grace of Yahweh. One is capable of singing a song because the lyrics become the words that tell what Yahweh did through one of His servants, who act as both His “right hand” and His “holy arm.” If one is not the “right hand” of Yahweh, then one is lessened to the disgrace of referring to Yahweh as someone else’s “Lord.”

Verse 2 states: “The Lord has made His salvation known; He has revealed His righteousness in the sight of the nations.” Here “Yahweh” is the only God that is judge of souls. The world is full of “lords” that control who has what, how many, and how often, after making sure they have most; but salvation only applies to souls. For “salvation by Yahweh to be known” [from “hō·w·ḏî·a‘ Yah-weh yə·šū·‘ā·ṯōw”] one has “to know Yahweh” in the Biblical sense. That equates “knowledge” coming from personal experience. That comes through marriage – the union of a soul to Yahweh’s Spirit [“ruach”].

When this is seen by a reader, that makes “nations” [“hag·gō·w·yim,” from “goy”] be relative to “people,” such that each soul controls a “nation” unto itself. That says all who become “peoples” led by “righteousness” are those married to Yahweh; and, all have had their souls promised eternal life. That is what makes one able to write a song of praise to Yahweh.

Verse 3 then sings: “He has remembered His graciousness and His faithfulness to the house of Israel; All the ends of the earth have seen the salvation of our God.” This sings about the longevity that comes from eternal salvation of a soul. One’s “memory” is extended to all times, so one is able to know the depth of meaning written in the past and which projects that constant into the future. Everything written comes from those who wrote to preserve the goodness that comes from sacrifice to Yahweh.

The promise of marriage is one that brings such awareness that belief is transformed into faith that cannot be shaken. Faith is what weakens all challengers, by using truth as its only weapon The aspect of “faithfulness” raises “Israel” to a house that only worships Yahweh and no other lords. This steadfast love of God is recognized as undefeatable all around the world, and other people will submit to Yahweh in turn.

Verse 4 then sings, “Shout joyfully to the Lord, all the earth; Be cheerful and sing for joy and sing praises.” Take note how verse 4 restates that stated in verse 1, meaning three-verse stanzas set the metrics of a nine verse song [not 10]. This says that one’s soul cannot be silent about having married with Yahweh. As His wife [regardless of one’s human gender], one is deployed to the world to sing the truth so others will be led to that light. The truth breaking forth shatters all blocks of doubt, leading to great rejoicing, cheer and joy from having finally found the truth one sought for so long.

The words of verse 5 then say, “Sing praises to the Lord with the lyre, With the lyre and the sound of melody.” Here, the metaphor of a lyre [or a harp] is the musical instrument of life, which follows notes, octaves and keys, all the elements that make a stringed instrument mimic the ways of the world – from sour notes to beautiful melody. This makes one’s body of flesh become the strings that are tuned by the hand of Yahweh, so when His holy fingers strum and pluck on one’s strings, one then responds as a song of praise.

Verse 6 then sings: “With trumpets and the sound of the horn Shout joyfully before the King, the Lord.” Here, the metaphor of brass instruments or the horns of rams hollowed into instruments that make loud noises says the attention of others must be obtained. David knew Yahweh was the true “King,” even after Saul died and David was made king. One man can only lead himself and hope others will fall in line behind his lead; but David led the Israelites to reject him as a god, recognizing that he was only a figurehead of state. Yahweh becoming the “King” of many “peoples” is what made Israel great under David. The “trumpet” call of that history is still heard today, while there are no sounds of greatness coming from human nations that make ownership of the same land be their lord.

Verse 7 begins the third stanza in this nine-verse song of praise. It sings, “May the sea roar and all it contains, The world and those who dwell in it.” In this, the first word is separated from the rest, where “yir·‘am” [from “raam”] places emphasis on “let roar.”

This needs to not be seen as the sound of the “sea,” because that soft sound is attractive and draws vacationers to sandy beaches all around the globe. They do little more than laze about, scantily clad, soaking up the sun and falling asleep to the sound of the waves. The point of “roar” is this: It is the loud sound made by a lion, also known as the “king of the jungle.” Following the middle stanza’s focus on musical symbolism, this verse begins with each who has Yahweh as his or her “King” “roaring” or “letting roar” that inner guide that makes them sing praises to Yahweh. That “roar” must then encircle the globe, from sea to shining sea, with all the land in between. More than a noise heard by animals, it is a roar that all peoples must hear and fear: the “roar” of Yahweh, the “King.”

Following that awareness, verse 8 then sings: “May the rivers clap their hands, May the mountains sing together for joy.” Since it is easy to realize that “rivers” do not possess “hands,” the “rivers” must be seen as metaphor for those who are filled with Yahweh’s flow of Spirit. Those are the “right hands” and “right arms” of Yahweh and “clapping” is a methodical beat that sets the rhythm of a song of praise. The element of “mountains” [which can be equally translated as “hills”] speaks of those so filled with Spirit that they stand tall above the rest. Not only do they elevate themselves to a higher state of being, they make a joyful noise unto Yahweh that attracts others to raise themselves as well.

The final verse in this nine-verse song of praise then sings, “Before the Lord, for He is coming to judge the earth; He will judge the world with righteousness And the peoples with fairness.” Here, the first word that has been translated as “before” is “lip̄·nê,” which is an abbreviated form of “paneh,” meaning “face.” This says the first address of this verse deals with those who wear the “face of Yahweh” to the world. They meet the first commandment, which says one cannot wear any other “face” to Yahweh, or one has broken the covenant of marriage to Him.

By wearing that “face of Yahweh,” one can go tell the world that all souls will be judged as to whether or not they too wear that “face of Yahweh.” That “face” is that which brings on righteous living, thus eternal salvation. Judgment will depend on whose “face” a soul wears. This judgment will be “fairly” administered, such that each soul will know whose “face” they decided to wear; so, each soul will know their judgment has not been based on opinions, gossip, or personal dislikes.

As a song of praise to be sung aloud on the sixth Sunday of Easter, this once again supports the concept that a soul must be married to Yahweh. The purpose of the Easter season is to prove one is married to Yahweh, so one’s soul has become joined with that of Jesus, so one is also an Anointed one of Yahweh. With Jesus’ presence becoming one’s persona [after sacrificing one’s own ego-driven lusts], one needs to become comfortable with that guide of righteousness within. One must practice being Jesus, and that immediately means shouting out the meaning of divine Scripture, which was unknown before. This song of praise states that practice metaphorically, while perfectly capturing how one needs to know what Yahweh wants one to do by trying to do just that.

Acts, Language, Teaching

Acts 1:15-17, 21-26 – Making an even dozen

January 8, 2026 R. T. Tippett Leave a comment

In those days Peter stood up among the believers (together the crowd numbered about one hundred twenty persons) and said, “Friends, the scripture had to be fulfilled, which the Holy Spirit through David foretold concerning Judas, who became a guide for those who arrested Jesus– for he was numbered among us and was allotted his share in this ministry. So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when he was taken up from us– one of these must become a witness with us to his resurrection.” So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias. Then they prayed and said, “Lord, you know everyone’s heart. Show us which one of these two you have chosen to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.” And they cast lots for them, and the lot fell on Matthias; and he was added to the eleven apostles.

——————–

This is the mandatory reading from the Acts of the Apostles for the seventh Sunday of Easter, Year B, according to the lectionary for the Episcopal Church. This will be followed by a reading of Psalm 1, which sings, “They are like trees planted by streams of water, bearing fruit in due season, with leaves that do not wither; everything they do shall prosper.” An Epistle reading from First John will then follow, which states: “Whoever has the Son has life; whoever does not have the Son of God does not have life.” Finally, a reading from John’s Gospel will be presented, where Jesus said, “And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one.”

To begin to understand this reading, one must know the setting. That setting is this: The risen Jesus had appeared to his disciples on the seventh day in the Counting of the Omer, and then again after 6:00 PM when it became the eighth day officially (Monday). Beginning on Tuesday, the ninth day in that count, Jesus entered each of his followers, family, and disciples, where he stayed with them for forty days – the same number of days that Moses stayed with Yahweh on the mountain top. On the forty-ninth day in the Counting of the Omer – a Sabbath – Jesus ascended to heaven and the disciples were left alone to themselves, still not yet filled with the Spirit that would return Jesus’ soul to each of them [a Pentecost happening]. Because “Pentecost” means “Fiftieth, there was only the time between 11:00 AM on the Sabbath and 9:00 AM on Pentecost Sunday for them to hold this election to replace Judas Iscariot. That means the timing of this event told of here took place later on the same day as Jesus’ Ascension.

By realizing this timing, it makes no sense to begin verse 15 [and this reading selection] with the phrase “In those days.” The only “days” possible to consider would be all the forty “days” that Jesus spent within each disciple, because not one day has passed since Jesus appeared to ascend from them. From that realization [and looking at the Greek text], one sees verse 15 begins with a segment of words that leads to a comma mark of separation, with the first word being a capitalized “Kai.” That means it is most important to understand the words that follow.

The beginning segment of verse 15 states this: “Kai en tais hēmerais tautais ,” which importantly states, “in them days these”. The spiritual elevation in meaning cannot possibly be talking about time passed, as the capitalized “Kai” is directly pointing to what has Spiritually occurred “in them,” who are the family, followers, and disciples gathered together after Jesus ascended. What is “in them” is the equivalent of “days,” where “hēmerais” is relative to the plural number of “them,” where within them has come “the period from sunrise to sunset” [Strong’s definition of “hémera”]. That makes “day” be their souls having been given eternal life, as they only are led by the “light of day,” with no darkness again to set within “these.” The word “tautais” then reflects the souls of “them,” who have been promised eternal life after physical death, so “these” souls no longer have doubts or fears, as Yahweh has enlightened “them.”

Following the comma mark that sets that important aspect that must be know is written this: “anastas Petros en mesō tōn adelphōn”. That has been translated above as “Peter stood up among the believers.” In this, “stood up” is a physical statement that takes the liberty to transform a word that means “to raise up, to rise” [Strong’s definition of “anistémi”], with accepted usage implying “I set up; I rise from among (the) dead; I arise, appear” [Strong’s Usage], to give the impression that everyone was lazily sitting about, until Peter decided to stand up and talk. This is not what is being stated.

Whenever such words like “raised” are used, because it is used in holy text describing a character of Yahweh, the meaning must be seen as a statement of Spiritual elevation. As such, Peter’s soul had become “raised,” so if one wants to use the term “stood up,” then that must be seen as secondary in importance. This then leads to this place of “rising” being “in, on, at, by,” and/or “with” [from “en”] all who are present, with all being “in” tune with Peter, “among these” likewise having been with Jesus for forty days. That then leads one to “midst” [from “mesō”], where being “in the middle” of a crowd of people is less important to see than everyone interconnected to the center of Peter’s being [i.e.: his soul].

That makes more sense when the last two words of this segment says “tōn adelphōn” which says “of those brothers.” Here, “of those” [the genitive masculine plural of “ho”] says the souls of all were one “with” Peter’s soul, such that all were equally “raised” like Peter, as he reflected the “midst of those” also. This unity of souls then identifies them as being “brothers,” when that cannot be seen as all having the same father. This is known as a fact, due to verse 13 identifying the male disciples, with James and Judas stated to have been the sons of two different fathers. Therefore, “brothers” needs to be understood.

Last Sunday, in John’s Gospel, Jesus referred to his then calling his disciples “friends.” They were no longer students or pupils and he was no longer the master or rabbi, because the disciples never knew where the next lesson would take them. As “friends,” rooted in the Greek word “philos,” they had become elevated in status. That statement by Jesus has to be seen as a Spiritually uplifted level of being, where Jesus was addressing the souls of his disciples as being where he would return to be joined with them permanently. Because verse 14 mentioned “with women , kai Mary this mother that of Jesus , together with the brothers of him,” this says all were “brothers” Spiritually – men and women. Therefore, verse 15 must be seen as a divinely “raised” soul of Peter becoming the voice for all joined together Spiritually – all as “brothers.”

Following a comma mark separating that “raising” of Peter, the word “eipen” is written, as a one-word statement that leads to a long dash [“—“], which the NRSV has shown as text enclosed in parentheses. The one word says, “brought word.” Following the elevation of Peter’s soul among all who were “brothers” of Jesus [including the women followers], Peter is then clarified as being the voice, as who would “bring word” or “speak” as the leader of the group.

When the NRSV translates the words between two long dashes as saying, “together the crowd numbered about one hundred twenty persons,” this misses some important clues that need more careful observation. The Greek text states, “ēn te ochlos onomatōn epi to auto hōsei hekaton eikosi,” which literally translates to say: “existed also multitude of names on the basis of that same as it were one hundred twenty.”

In this, the verb “ēn” and the personal pronoun “auto” need to be read so this aside has divine importance and is not just unnecessary ‘stuff’ taking up space on paper. The word “ēn” is the “first/third-person singular imperfect indicative of εἰμί (eimí)” [Wiktionary], where “eimí” is a state of being, “I am, I exist.” Whereas the normal translation of this word is as “was,” one gains more depth of meaning by seeing the state of being in the souls of the disciples, now voiced by Peter, is the same state of being that also “existed” in each of the one hundred twenty others. Then, the word “auto,” which translates as “self, he-she-it, the same,” needs to be realized as stating a reflection that these other “selves” [i.e.: souls], saying they were in “the same” state of being as were the disciples. Because of that, they could choose equally from the others, such that the “twelve” number is simply a reflection of one-tenth of the whole that were all “brothers” who had spent forty days with Jesus.

With that understood, following the second long dash is a one-word statement that is the capitalized Greek word “Andres.” That translates as “Men.” The NRSV, in an attempt by the Episcopal Church to show favor that was not written, refuses to define this word as such, preferring to change it completely and state “Friends.” All of that misses the point of capitalization bringing forth divine meaning to the word. Both men and women must be seen as included in Peter’s address, as that includes them in the 120 who were all “the same” in soul state of being. Thus, the divine essence comes when “Andres” is translated as “Human beings,” where the masculine hint says they are all beings of flesh holding a masculine Spirit within.

Following the comma mark, another one-word statement is made, which confirms that needing to be read into “Andres.” That word is “adelphoi,” which means “brothers – a word the Episcopal Church refuses to acknowledge whatsoever. The prior use of “brothers” was translated in verse 15 as “believers.” Again, their intent is to patronize women in the church [they put more into the coffers], rather than understand the truth that “brothers” holds. The term is not meant to reflect upon a male-dominated world of inequality. Instead, “brothers” is meant to be read as all souls [both in male and female bodies of flesh] having a Spiritual bond together, such that all have spent forty days as the home of Jesus’ soul. That makes them all Sons of Yahweh, “brothers” of Jesus, regardless of one’s human gender. Therefore, Peter speaking for the whole group of men and women has just identified they are Spiritual homes for Yahweh, as “Human beings” with saved souls, so they were all [males and females] “brothers” in relationship to Jesus.

Peter then announced: “the scripture had to be fulfilled, which the Holy Spirit through David foretold concerning Judas.” Just the mention of the words “Spirit” and “Holy” says this is not Peter speaking, but the Father speaking through him. Yahweh knows why prophecy was written and which needed to be fulfilled, not Peter the man. Thus, the soul of Peter was “raised” to speak the Word of Yahweh, as it pertained to the group. As such, the whole group knew the truth of what was said.

The literal translation of the Greek text has this spoken: “it was inevitable to have completed that scripture which foretold this Spirit this Holy through eloquence of speech of David concerning Judas.” That is less a remarkable insight Peter had, because he was so smart, and more a common knowledge address that was brought upon them all. It came through the Spirit that made them all be “Set apart by God” [“Hagion”].

The part where David’s psalms were quoted have been skipped over in this reading selection. That means it is not important for the seventh Sunday of Easter to delve deeply into specific prophecy that was fulfilled by Judas’ acts. What is more important is the necessity to replace Judas, after he had removed himself from the group by his actions that had Jesus arrested and then his own self-punishment that kept him from ever returning to the group, forgiven. Thus, Yahweh spoke through Peter’s flesh, telling the group that it was important to maintain a 1:10 ratio, of leaders who served the needs of the whole and the whole who had been “allotted a share in this ministry.”

Verse 21 is then translated by the NRSV as saying, “So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us”. This translation seems to have been modified to make up for missing verses, as it misses the truth of what is written. Verse 21 begins with the capitalized word “Dei,” which gives it divine elevation in meaning. The lower case definition is “it is necessary,” but a less frequent acceptable use is: “it is a duty, what is proper.” Thus, realizing Yahweh is speaking through Peter to all who are likewise in tune with Him, the reminder about prophecy matching recent events says “Duty calls.”

The Greek text of verse 21 then fully states: “Dia oun tōn synelthontōn hemin andrōn , en panti chrono hō eisēlthen kai exēlthen eph’ hēmas ho Kyrios Iēsous”. That literally translates to state [in two segments of words]: “Duty therefore of this having accompanied us men , among all time that came in kai went out on the basis of us that Lord Jesus”. This says the divine sense of “Duty” has always been the driving force within those following Jesus [including Judas], as over “time” disciples were added that “came in” their ranks, one of which was Judas Iscariot. However, the important point to remember is those who “went out” in internship, through the commissions that served the Lord Yahweh, as trainees that were the embodiment of Jesus’ soul in other flesh, sent into ministry. This is then so much more than simply needing to replace a traitor, as it is the “Duty” to maintain the same balance Jesus had orchestrated, through the Mind of Yahweh within him.

Verse 22 then is translated by the NRSV to state: “beginning from the baptism of John until the day when he was taken up from us– one of these must become a witness with us to his resurrection.” This is an accurate translation, other than the fact there is not a long dash, but a comma mark separating the last segment of words. In that, it is important to see the word translated as “witness” as coming from the Greek word “martyra.” Because this is still Yahweh speaking through Peter, one needs to see how the “Duty” does not require one who has seen Jesus resurrected with physical eyes, but one who has seen as Jesus resurrected within one’s being. Thus, the requirement that must be met in order to be on the ‘board of disciples’ is one has to have sacrificed self-will and self-ego, so one has been reborn as Jesus.

That is most important to grasp, because there could never be another true bishop [if that is the term to use] in all of Christianity, because no one has seen the resurrected Jesus with physical eyes. Paul would see someone and hear a voice that called his name, who identified himself as Jesus; but if having laid eyes on the resurrected Jesus was a requirement to serve a true Church of Christians [all reborn in the name of Jesus Christ], Christianity would have died a long, long time ago. Being a “witness,” therefore, means being reborn as Jesus; and, that is the definition of a Saint. Christianity was built by Saints, not people who wanted to be in a club or social group.

Verse 23 then says, “So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias.” This translation is lacking, as it does not show this verse beginning with the capitalized word “Kai,” showing great importance in the two-word statement “estēsan dyo.” The word “estēsan” simply means “they appointed,” but the root word [“histémi”] means, “to make to stand, to stand,” with implied usage meaning “trans: (a) I make to stand, place, set up, establish, appoint; mid: I place myself, stand, (b) I set in balance, weigh; intrans: (c) I stand, stand by, stand still; met: I stand ready, stand firm, am steadfast.” (Strong’s Definition & Usage) This needs to then be read in the same way “raised” did not means Peter “stood up.” It needs to be seen with the great importance that those “two” nominated to replace Judas “stood out” as the ones to consider.

Since the voice of Yahweh mentioned “from the baptism of John,” that must be understood as the official beginning of Jesus’ ministry. When he met Simon bar Jonah, Jesus told him his name would be “Cephas,” which was Aramaic for “Petros” or “Peter.” This renaming by Jesus must be seen as Yahweh speaking through Jesus, so Simon bar Jonah [Simon son of John] would be known within the group as “the Sone” or “the Rock.” That history needs to be recalled before addressing a similar potential in the naming of “two” who quite importantly “stood out.”

Because we read the first name stated as “Joseph called Barsabbas,” the “Barsabbas” name means “son of Sabbas.” The meaning of that name is “Son Of An Oath.” It is a masculine opposite of the female name Bathsheba, which means “Daughter Of An Oath.” The name “Joseph” means “Increaser” or “He May Add,” but all of those names are stating the disciple before he became a student of Jesus. Most likely, Jesus told him, “You will be called Justus,” a name that means “Just.”

There is no such development of the other name that “stood out,” which was Matthias. That name means “Gift of Yah[weh].” It might be assumed that the lack of name changes says Matthias came with the name his father gave him; and, he was known by Jesus to live up to that name given. In any case, both men must be seen as exemplary in their nominations, with either worthy of a position of responsibility. There was no other meaning behind naming such leaders, as no one of the whole had greater or lesser abilities, as all were souls married to Yahweh.

Verse 24 and 25 becomes a NRSV run-on, where the verse 24 part says, “Then they prayed and said, “Lord, you know everyone’s heart. Show us which one of these two.” In this, the verse actually begins with the word “kai,” showing the importance of the one word that states, “having prayed.” That makes this not some procedural matter, where it did not matter who was chosen. The “kai” points out the value they placed on one taking on a position of responsibility.

Following that one-word statement, a comma mark leads one to read another one-word statement that says, “they said.” Here, again, is use of the Greek word “eipan,” which was seen before Peter began to speak. This is again a statement of Yahweh coming to them, as a result of prayer, such that just as Peter spoke what they all heard from within, the same “word brought” or divine “command” spoke.

This spoken first is two capitalized words, “Sy Kyrie,” which translates as “You Lord.” This gives the impression of the disciples praying those words, but the capitalization of “Sy” gives a divine elevation to the pronoun “You” that needs to be seen as Yahweh speaking to those who “having prayed” are now “brought word” that identifies them in the second person, a recognition that says the disciples were known by Yahweh. The capitalization of “Kyrie” then says they all have Jesus as their “Lord.”

This then leads to the word “kardiognōsta,” which is a statement of one who knows hearts. In modern terms, we would call this a “cardiologist,” but the symbolism must make a “heart” be relative to a soul. With this word following “Lord,” which means Jesus as the soul who then led their souls and their bodies of flesh, Jesus knew their hearts by coexisting with their souls. The word “pantōn” following says “all,” who were there and were those able to make that claim.

After a comma, the next segment of words states, “proclaim which you have chosen from out of these those two”. This says Yahweh has put it in their hands to decide correctly which of two should take the twelfth position of leadership. Because they [“You”] are all led by Jesus [their “Lord”], they will make the right choice. That is then the final one-word statement, following a comma mark, which says “one.”

The continuation of the NRSV run-on then says, “you have chosen to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.” In this, the use of “kai” needs to be placed before the one-word statement that is “apostleship.” The Greek word “apostolēs” is written, which becomes a statement of importance that is above being a simple disciple.

Again, last Sunday the Gospel reading had Jesus calling his “disciples” his “friends.” In Acts the term “disciples” disappears, as they had all changed into “apostles.” The truth of the word written is less about a title and more about the truth of the word, which states “one sent on a mission” or “one dispatched.” This word then relates one back to the “kai’ introducing the “time” during Jesus’ ministry when the “disciples” were “sent out.” Thus, Judas was one “sent out” with Jesus-given talents; but he chose a selfish end [“go to his own place”] rather than a selfless end that becomes the truth of “apostleship.”

Verse 26 then says, “And they cast lots for them, and the lot fell on Matthias; and he was added to the eleven apostles.” While this translation catches the intent of what Luke wrote, it gives the impression that some sort of tool was used tot make this decision, such as rolling dice, bones, or even using a deck of Tarot cards [or some other mystical system].

What should be seen is 120 strips of papyrus given to each person in the upper room; and, then with each having in essence a ballot, a marker of some kind could be passed around, where each one wrote a “I” or a “II” [possibly an “X”] on the ballot, and then folded it an “cast” that into a bowl of some kind. The Greek word “klērous” translates as “lots,” does not need to mean more than saying, “each was allotted an equal vote of one.” In this sense, the response of Yahweh said he was not going to control who the twelfth apostle would be, as any one of the 120 would serve God well, as His Son resurrected. So, a popular vote would suffice.

As a mandatory reading from the Acts of the Apostles during the seventh Sunday of Easter, the message that should be found here is twofold. First, being married to Yahweh and being reborn as His Son, being oneself elevated into Yahweh’s family as an Anointed one, is something that must be seen as a privilege and not something to misuse or mistreat. To be entrusted with a mission from Jesus and sent out with the tools of divinity at one’s use, to betray that trust [faith] means self-ruin. Second, to be married to Yahweh and being reborn as His Son means equality, such that all “Christians” are one church, where all members are equally Jesus reborn and all Sons of Yahweh [regardless of human gender].

In the Easter season, when one has been determined to be married to Yahweh and proved to be His Son reborn, the forty days spent with Jesus – one with one’s soul – is the time to feel comfortable letting Jesus lead your body to do God’s Will. When one ‘comes down from the mountain’ after forty days with Yahweh, it is time to be sent on a mission that does not come to an end. There is no ‘retirement’ from this ministry; and one will love doing the work of Yahweh as long as one has breath left in one’s flesh.

1 John, Language, Teaching

1 John 5:9-13 – A class in how to read Scripture

January 8, 2026 R. T. Tippett Leave a comment

If we receive human testimony, the testimony of God is greater; for this is the testimony of God that he has testified to his Son. Those who believe in the Son of God have the testimony in their hearts. Those who do not believe in God have made him a liar by not believing in the testimony that God has given concerning his Son. And this is the testimony: God gave us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life.

I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.

——————–

This is the Epistle reading selection for the seventh Sunday of Easter, Year B, according to the lectionary for the Episcopal Church. It will follow a mandatory reading from the Acts of the Apostles (this week from chapter 1), where it states: “Then they prayed and said, “Lord, you know everyone’s heart.”’ Prior to this reading, Psalm 1 will be read aloud, which sings: “For the Lord knows the way of the righteous, but the way of the wicked is doomed.” This reading will precede the selection from John’s Gospel, where Jesus prayed: “While I was with them, I protected them in your name that you have given me.”

This reading selection begins with the translation that says, “If we receive human testimony.” In that, the first word in Greek is a capitalized “Ei,” where “If” or “Forasmuch as” is divinely elevated to the level of ‘free will’ and a soul’s allowance to follow the influences it chooses. For anyone reading John’s first epistle, the chances are good that one is seeking to know Yahweh. Reading Scripture is good, in the sense that it is the Word of God. However, the ‘big IF’ proposed here says “testimony” [“martyrian”] comes first from “humans” [“anthrōpōn,” which says “man”]. In the translation above, one must recognize that John did not write his first epistle in English; so, “If we receive human testimony” says one accepts an English translation as the truth, the whole truth and nothing but the truth – when it is not.

All translations of Holy Scripture are “human testimony,” whether or not those translations accurately restate what was stated by a prophet of Yahweh.

What John then followed with says, “the testimony of God is greater.” This is what I have been promoting for quite a long time … without many believing what I offer is of any value.

When John referred to “testimony,” the word used implies Scripture – from all Biblical books – is direct “witnessing, evidence, and the reputation” of prophets of Yahweh. We are not writing personal opinions when we read the Holy Bible. The words written – including these written by John in his letter – is “the testimony of Yahweh” [“Theou”], not the one whose name who the document is attributed to have been written by. Thus, the actual text written is written at the direction of Yahweh, making it Holy, so the written text is “greater” than the paraphrases that come from English translations.

Even to those Greeks, who are fluent in reading Greek text, what they see with human eyes and process with human brains is less than what will come to them through the “testimony of Yahweh” speaking to them as insight.

This means, when John then wrote: “for this is the testimony of God that he has testified to his Son,” he was saying, “This letter under the name of John is the testimony of God, being testified to His Son.” That says John is a Son of God; and, that says John has been reborn as Jesus.

The truth that is contained in these written words demands one also be reborn as Jesus, so one is also a Son of God, so one can see that is what God testified through His Son named John. This is greater than thinking this segment of words mean John is writing a letter to praise Jesus as the only Son of God. To make God not be able to have His Son reborn into the souls of many, many people is to take this Word of God and reduce it to fit one’s brain and one’s preconceptions.

That is why verse 10 then says, “Those who believe in the Son of God have the testimony in their hearts.” This leads many readers to the preconception that “belief” is a heartfelt emotion, like a “love” of God that makes one feel special. In reality, John did not write the word “heart.”

The word John wrote that has been reduced to simple “belief” has “greater” meaning when read as “faith.” What John literally wrote is this: “this having faith in is the result him Son that of God holds this testimony in his soul.” There, the word “hautō” was written, but then changed to say “heart.” The word means “-self” [as himself, herself, yourself, or myself, etc.], where a “self” must be seen as a “soul.” It can only be from that understanding that “heart” can replace “self,” as the soul is the center of one’s being. By that recognition, John was saying a soul married to Yahweh then has oneself led by Yahweh, as His Son reborn, coming with testimony that is divine.

The second half of verse 10 has John then adding: “Those who do not believe in God have made him a liar by not believing in the testimony that God has given concerning his Son.” Here, again, the word that has greater meaning as “faith” has been reduced to “belief.” The truth of what John wrote is this: “this” [in the singular – not “those”] not having faith thereupon God , deceiver has caused self , because not he has faith in purpose this testimony which has testified this God concerning of who Son self.”

Notice how this is broken into three segments of words, first addressing “this not having faith as God within.” That does not make one “a liar,” but one has been misled by the “deceiver,” who is Satan. Because of paraphrases and nobody explaining the truth, Satan has overrun the churches of Christianity, so few have faith that he or she can write and/or understand Scripture, because God is within one’s soul, operating as His Son. John is then translated and taught to mean “believing John saying Jesus is the only Son of God,” when John did not intend that meaning. The “lie” is not explaining the truth or exposing the truth for others to see.

With that realized, verse 11 then says [NRSV]: “And this is the testimony: God gave us eternal life, and this life is in his Son.” The capitalized “And” does not bring fourth the great importance that knowing a “Kai” represents, as it is a marker, not a simple conjunction. The great importance is John once again stating, “here [his writing in “this” letter] exists this testimony”. There is no colon punctuation, as that segment of words leads to a comma mark, separating it from that which follows. The truth John wrote is clear: All Scripture is the testimony of Yahweh.

Following the comma mark, John then wrote, “because spiritual existence eternal has offered”. The words “zōēn aiōnion” have been translated by me as “spiritual existence eternal,” but they can equally state “life eternal.” One has to grasp that a soul is eternal, but when it is born into a body of flesh it is condemned to die, making an unsaved soul be hopping from body to body [reincarnation] for an eternity, unless it is condemned to suffer the outer darkness and have no ability to return to the material plane. Thus, the “gift of life eternal” is an “offering” by God, to a soul, which means Salvation; and, that means marriage of one’s soul to Yahweh, which in turn brings about the resurrection of the Jesus soul in one’s body, when the Christ Mind brings forth the knowledge of faith.

It is from this statement that John [known to use mathematical symbols that cannot translate into text] wrote the following, in Greek: “« ho Theos » ⇔ hemin ,” where double left brackets and double right brackets enclose the words that state, “this God.”

That says the “offer” of “life eternal” can only come from Yahweh, as “this God” means “life eternal.” The double left bracket makes an important statement that the “offer” is to humans, which means souls trapped in the death of the physical realm. When one’s soul has married Yahweh, then one becomes “this God,” when one’s soul submits totally to His Will. That then leads to a double right bracket, which projects Salvation of a soul.

The left right arrow is a mathematical symbol that states: If that prior is true, then that next is also true. Conversely, if that prior is false, so too will be false that which follows. The symbol says: If “this God” is true, then “us,” “we,” or “ours” is also true, meaning God possesses one’s soul. Conversely, if “this God” is not true [false], then “we” retain our souls, without Salvation.

Relative to the assumption that John wrote the truth, that is then followed by a comma mark that separates that statement from the next; and, he began the next with the marker word “kai,” which denotes importance that must be realized. That is stated by the NRSV as “this life is in his Son,” but the importance returns one to what John was writing, as “here [this document written] this spiritual existence [“zōē”] in thereupon Son self existence.” There, “zōē” is “life,” which is a “soul.” The Greek word “estin” means “is,” but must be seen as a statement that one’s “being” or one’s “existence” [what “is”], which has importantly [“kai”] become “spiritually” elevated, such that John was the “Son within.”

That then led John to write [NRSV]: “Whoever has the Son has life; whoever does not have the Son of God does not have life.” This translation is valid enough to use, as it makes it clear that possession of one’s soul by Yahweh makes one become the “Son,” and from that possession of one’s soul, that soul has earned Salvation, which means “life eternal.” What needs to be seen is the semi-colon that connects two opposing views: one with the Son; and, one without the Son. That reflects back on the mathematical symbol “⇔ ,” where the truth states the first, and the lie states the second. That returns one to the original premise that offers the choice of “human testimony” or that which is “greater,” coming from God.

Verse 13 then begins with the capitalized word “Tauta,” which places divine essence of “These.” Rather than reduce the Word of God to “things,” the importance intended through capitalization is John stating [like he repeated as “here”] “These” words are a reflection of what had just been stated. That is missed when the NRSV translates this simply as: “I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.”

That paraphrase reduces what John wrote, as the first segment of words is where a focus is placed on “life eternal,” not at the end. The first segment of words translates literally to say, “These have I written to you in order that you may perceive because spiritual existence [“zōēn”] you hold eternal”. That places importance on realizing each reader has an eternal soul, but the manner in which Yahweh has John write [the truth clouded] is not clear to human brains. This leads to the subjunctive aspect of “you may perceive” or “you might realize,” which means one has to be guided to see the truth herein contained. One’s soul must seek the truth, in order to gain eternal release from the bondage of the physical realm.

Following a comma mark separating that first segment from the following, John then wrote: ”to those having faith in purpose this name of this Son of this of God.” This says that the truth is not overtly made clear, as the difference between “belief” [a “human testimony”] and ”faith” [“testimony of God within”] is one’s desire to seek the truth and look deeper into that written. Faith is then the expectation that the truth will be exposed, as long as one seeks – then one will find. All who seek the truth will then marry Yahweh and be led by the “Son” within, which is “of God,” so one assumes the “name” that is Jesus.

Not translated by the NRSV, due to it being in brackets, acting as if an optional aside, is the following: “⧼ kai hina pisteuēte eis to onoma tou huiou tou theou ⧽ .”

This states importantly “in order that you may believe in result that name of this son of this of god.” Here, it is most important to realize the brackets statement acts as an inverse of that stated prior, where “pisteuēte” is reduced to “belief” and “onoma tou Huiou tou Theou” [“name of this Son of this of God”] has been reduced to “onoma tou huiou tou theou,” all written in the lower case. This says a “believer” is of human testimony, as a “descendant” that is a follower “of god,” where the lower case spelling of “god” means the “soul” leads the flesh, not having been married to Yahweh. Thus, the brackets are again a reflection of the “⇔ “symbol.

As a selected Epistle reading for the seventh Sunday of Easter, one must see how preparation for ministry demands one be able to see the truth of Scripture, as that becomes the mission one is sent out to explain. One needs to be practicing seeing the truth of Scripture, because one has taken on the name of Jesus, as the Son of God resurrected. Jesus was risen on Easter Sunday. The Easter season reflects the time he spent within the souls of his disciples, preparing them to become apostles. John is telling one to see that written in the holy texts, so one can elevate the souls who wallow in human testimony, which denies them eternal life.

John, Language, Teaching

John 17:6-19 – Jesus talking to his Father about you?

January 8, 2026 R. T. Tippett Leave a comment

Jesus prayed for his disciples, “I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word. Now they know that everything you have given me is from you; for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me. I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours. All mine are yours, and yours are mine; and I have been glorified in them. And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one. While I was with them, I protected them in your name that you have given me. I guarded them, and not one of them was lost except the one destined to be lost, so that the scripture might be fulfilled. But now I am coming to you, and I speak these things in the world so that they may have my joy made complete in themselves. I have given them your word, and the world has hated them because they do not belong to the world, just as I do not belong to the world. I am not asking you to take them out of the world, but I ask you to protect them from the evil one. They do not belong to the world, just as I do not belong to the world. Sanctify them in the truth; your word is truth. As you have sent me into the world, so I have sent them into the world. And for their sakes I sanctify myself, so that they also may be sanctified in truth.”

——————–

This is the Gospel selection for the seventh Sunday of Easter, Year B, according to the lectionary for the Episcopal Church. This reading will accompany the mandatory reading from the Acts of the Apostles (this Sunday from chapter 1), where it is written, “In those days Peter stood up among the believers (together the crowd numbered about one hundred twenty persons).” That will be followed by a Psalm 1 reading, which sings: “Their delight is in the law of the Lord, and they meditate on his law day and night.” Last, the Epistle reading will come from First John, where he wrote, “God gave us eternal life, and this life is in his Son. Whoever has the Son has life.”

In all of John’s seventeenth chapter there are zero times the word “disciples” was written. John recorded Jesus saying, “I concerning them pray,” adding, “not concerning this world pray.” So, Jesus talked to Yahweh, such that “prayer” implies asking for special considerations. However, John began chapter seventeen by saying, “These spoke Jesus,” saying his vision had become elevated to the heavenly realm of the Father; and, talking with Yahweh is prayer.

While translators of Scripture place headings over sections of verses to help guide the readers as to what will be presented next, those headings are human testimony and are not part of the text. Such a heading appears over this section of verses, which announces: “Prayer for the disciples” [BibleHub Interlinear]. The NRSV lists the whole chapter as “Jesus prays for his disciples,” when verses 1-5 are called “Prayer for the Son” and verses 20-26 are called “Prayer for all believers” by BibleHub Interlinear. One can assume that young John followed his father to his place of prayer and listened to his father pray aloud to Yahweh; but the essence of what Jesus said is not a plea, as much as it is a statement that summarizes Jesus’ ministry.

While the assumption is that Jesus privately prayed for his disciples, that word [“disciples”] not being used allows for Jesus to also be praying for his followers, both male and female adults, which the accompanying reading from Acts says numbered one hundred twenty. That would have included family members and those outside the family, all of whom were also included in this summary by Jesus. Most importantly, these prayers can include others from distant times, including today. When one reads these words John recorded, one needs to hear Jesus praying to his Father for us too; as Scripture is a living text that never dies or gets old.

It is again important to understand the context of the chapter John presents. These prayers are offered late into the night [Sunday], after Jesus has led his disciples out of the upper room, into the streets of the Essene Quarter of Jerusalem. From there they then go outside the Essene Gate, to the hillside that overlooked the Hinnom Valley. It was in that area that Jesus did a ‘walk and talk,’ while his disciples continued to get drunk on Seder wine. As such, Jesus and John were the only two who were sober then.

Most likely, Jesus led John to a secluded place amid some olive trees, while the disciples were boisterously acting like drunken Jews on a feast night, one that sought that state of being as a sign of faith. As Jerusalem was teeming with Passover pilgrims at that time, all of whom were also doing the Seder ritual, it is likely Jesus’ disciples had plenty of company that kept them distracted, while Jesus went to pray privately. We know this most likely happened not far from the Essene Gate, because John’s eighteenth chapter begins by stating: “After Jesus had spoken these words [the prayers of chapter 17], he went out with his disciples across the Kidron valley to a place where there was a garden, which he and his disciples entered.”

In the Ascension of Jesus, which took place on a Sabbath, the Jews were limited to walking barely further than half a mile beyond the synagogue. Because Gethsemane is beyond that distance and because the Mount of Olives [Mount Olivet] was further, it is important to realize this area outside the Essene Gate, on the ridge overlooking the valley of Hinnom, it too was called a mount of olive trees. This means the place where John recorded Jesus praying would later be the place where he would ascend, not the actual Mount of Olives.

In these selected fourteen verses, there are only five capitalized words. They are:

1. “Ephanerōsa” – I have revealed, made visible, made clear, manifest, made known.

2. “Egō” – I

3. “Pater” – Father

4. “Nyn” – Now, the Present

5. “Ouk” – Not, No

Simply by realizing a capitalized word takes on divine meaning and even though these five words are spread out in fourteen verses [6, 9, 11, 13, and 15], they connect divinely to make the statement, “I have made known I Father Now Not.” That says these prayers are based on Jesus having been made aware that he was about to be arrested, never again to have physical contact with his family, followers, and disciples. Even while he was still free and alive, Jesus knew his time on earth, in a physical body that was his alone, was finished. For readers today, and through all times since John’s Gospel was first published and made commonly available to be read, the same statement [in essence] stands true still. There will be no other physical manifestation of Jesus that will again teach followers how to serve Yahweh, because Jesus would become the Spiritual seed that falls and dies, so that it can grow and spread spiritually through others produced.

In these fourteen verses are found fifteen uses of the word “kai,” which is a marker word that denotes important statements to follow that marker [usually a segment of words]. I will now present each of those segments that are introduced by the word “kai.”

1. [6c] “kai ton logon sou tetērēkan ,”

2. [8c] “kai autoi elabon

3. “ kai egnōsan alēthōs hoti para sou exēlthon ;”

4. [8d] “kai episteusan hoti sy me apesteilas .”

5. [10a] “kai ta ema panta ,”

6. [10c] “kai ta sa ,”

7. [10e] “kai dedoxasmai en autois .”

8. [11a] “kai ouketi eimi en tō kosmō ,”

9. [11b] “kai autoi en tō kosmō estin ,”

10.[12d] “kai ephylaxa ,”

11.[12e] “kai oudeis ex autōn apōleto ,”

12.[13b] “kai tauta lalō en tōkosmō ,”

13.[14b] “kai ho kosmos emisēsen autous ,”

14.[19a] “kai hyper autōn egō hagiazō emauton ,”

15.[19c] “kai autoi hēgiasmenoi en alētheia .”

Those important statements literally translate as:

1. [6c] “kai that word yours they have watched over ,”

2. [8c] “kai they have taken

3. “ kai have understood truly because alongside of yours I have come ;”

4. [8d] “kai they had faith because you me sent .”

5. [10a] “kai who mine always ,”

6. [10c] “kai who yours ,”

7. [10e] “kai I have been valued in them .”

8. [11a] “kai no further exist in this world ,”

9. [11b] “kai they in this world exist ,”

10.[12d] “kai I have kept ,”

11.[12e] “kai no one from out of them is lost ,”

12.[13b] “kai these speak in this world ,”

13.[14b] “kai this world has esteemed less them ,”

14.[19a] “kai on behalf of them self-identity sanctify myself ,”

15.[19c] “kai they sanctified in truth .”

Before going over these important statement, I want to point out a couple of ‘contractions’ that incorporate “kai.” One is “kamoi” and the other is “kagō.” The word “kagō” is a contraction of “kai egō,” and “kamoi” is rooted in the word “kagō,” where “moi” is the enclitic dative form of “egō.” There are three of these in these fourteen verses, one presentation of “kamoi” and two of “kagō.” All should be read as equally important verses being marked along with the “I” of Jesus. Those three are as follows:

1. [6b] “kamoi autous edōkas ,”

2. [11c] “kagō pros se erchomai ,”

3. [18b] “kagō apesteila autous eis ton kosmon ;”

Those important statements literally translate as:

1. [6b] “kai myself themselves you gave ,”

2. [11c] “kai I with you come ,”

3. [18b] “kai I sent them into this world ;”

When one looks closely at these important statement, one should be able to see Jesus was not specific to just twelve [eleven without Judas] “disciples. His words are certainly references to them, but globally applicable to all who could forever be deemed as his “disciples.” When the two sets I pointed out above are dovetailed in their order of presentation, the first one [6b] importantly states, “myself themselves.” That has to be seen as statements about “souls,” where a “self” is the life animating a body of flesh. Thus, everything falls from the union that merges the soul of Jesus with each of the souls of the faithful. When Jesus added to that segment, “you [Yahweh] gave,” this means God made it possible for that presence of Jesus’ soul to be within another human being. For that to happen [then, now, forevermore] Yahweh must grant that presence; and, that comes after one’s soul marries Him.

To see all of this [and that not delineated] as being the power of Yahweh, where the Son is sent for this purpose, it should become evident that there would be absolutely no reason or cause for Jesus to “pray for his disciples.” This whole chapter of John tells of a conversation held between the Father and the Son. In that conversation others were mentioned and had focus placed on “them,” but to think that Jesus did not have the complete trust, confidence and faith that God’s plan was playing out … as planned … Jesus was not begging Yahweh for help. He was simply acknowledging the time had come for him to cease being alongside others in the flesh, because his soul was soon to be released, so many others could be filled. The conversation Jesus had with his Father says what Jesus knew what was about to take place.

There is so much that could be written about what John wrote here, about what Jesus said to God. It is written for your benefit, by John, directed by Yahweh. If you would like to see yourself as one with God and Christ, then it is time to put down your handheld play toys and try to see what you need to do to fulfill these traits and characteristics outlined by Jesus. See how Jesus is praying for you.

Language, Psalms, Teaching

Psalm 1 – Either righteous and happy or wicked and condemned

January 8, 2026 R. T. Tippett Leave a comment

1 Happy are they who have not walked in the counsel of the wicked, *

nor lingered in the way of sinners,

nor sat in the seats of the scornful!

2 Their delight is in the law of the Lord, *

and they meditate on his law day and night.

3 They are like trees planted by streams of water,

bearing fruit in due season, with leaves that do not wither; *

everything they do shall prosper.

4 It is not so with the wicked; *

they are like chaff which the wind blows away.

5 Therefore the wicked shall not stand upright when judgment comes, *

nor the sinner in the council of the righteous.

6 For the Lord knows the way of the righteous, *

but the way of the wicked is doomed.

——————–

The is the Psalm to be read aloud in unison or sung by a cantor on the seventh Sunday of Easter, Year B, according to the lectionary for the Episcopal Church. This will follow the mandatory reading from the Acts of the Apostles (this Sunday from chapter 1), which states: “Then they prayed and said, “Lord, you know everyone’s heart. Show us which one of these two you have chosen to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.’” After will be the Epistle from First John, which says, “Those who believe in the Son of God have the testimony in their hearts.” Finally, this will accompany the Gospel reading from John, where Jesus is heard to say: “Holy Father, protect them in your name that you have given me, so that they may be one, as we are one.”

Verse 1 begins with the combined Hebrew words “’aš·rê-hā·’îš” [from “esher ish”], where “happiness” is understood as one being “blessed” by Yahweh. These two word are combined and separated from the rest of verse 1 by a comma mark. This means the rest pertains to those of mankind who are not led by Yahweh.

Those not led by Yahweh are then those who “walk in the counsel of the wicked,” tread the “path of the sinners,” and “sit in seats” that display mockery of the righteous. Here, the one who “counsels the wicked” is Satan, who enjoys turning the heads of those not married to Yahweh, so they will not be inclined to live righteously. The righteous travel the road that leads one to marry Yahweh; so, as His servant, one then does only what He leads one to do. Those who veer from that path to marrying Yahweh are left alone to find their own way, assisted by worldly counsel. That invariably leads one to take the easy path to sin. They then place scorn on all who would tell them they are going the wrong way.

Verse 2 then places more focus on what the one “blessed” by Yahweh does, rather than what one does not do. In verse 2, where the NRSV has been to ashamed to translate “Yah-weh” as Yahweh [instead listing Him generically as “the Lord”], it is “his law” that becomes “their delight.” Here it is important to see David as the one who knew this “delight” [“chephets”], because his soul was married to Yahweh. It was Yahweh who Moses stayed with for forty days on top of Mount Sinai [not “a Lord”] and brought down “the Law,” which all the Israelites needed to agree to maintain. That “Law” [as I have stated prior] was the marriage vows that merges one’s soul to Yahweh’s Spirit. Thus, when David said, “they meditate on his law day and night,” this is a statement of soul union, not some conscious state of brain-thinking, twenty-four-seven.

Verse 3 then sings about this marriage of a soul to the source of all “happiness,” where he compared this constant presence to being like “streams of water” [or “rivers”], with one being “planted like a tree.” The metaphor of a “tree” means a fruit-bearing tree [or “vine”], where the fruit produced comes from the source of eternal life, Yahweh. The root system of the “tree” is the soul, which intermingles with the flow of Spirit that is the “stream.” When David said “bearing fruit in due season,” the fact that he added “with leaves that do not wither” is that “season [or “time”] is year-round. The “tree” of Yahweh is always bearing good fruit, where “everything they do shall prosper.”

Verse 4 then returns to the opposite of one married to Yahweh, referring to them as “the wicked” [“hā·rə·šā·‘îm,” from “rasha”]. This returns one to verse 1, where “the wicked” are those counseled by Satan, therefore without Yahweh merged with their souls. Rather than a “tree” firmly “planted” in the ground, always having the flow of the Spirit to keep them alive and righteous, the “wicked” are called “chaff.” The Hebrew word for “chaff” is “mots,” which also implies “squeezer” or “extortioner.” (Strong’s)

As such, the “chaff” is the useless covering that keeps the inner fruit from being readily available and useful [as food or as seed]. However, the “chaff” will fall from the kernel and be blown away by the wind. That says, the soul will outlast the body that surrounds it; and, sins are always the soul pleasing the flesh, not a soul being submissive to Yahweh. Therefore, the “wind” is a reference to “time,” such that the fruits of a “tree” are always relative to the “time” one is married to Yahweh. The “chaff’s” enemy is “time,” which means mortality and death.

That understanding then makes it easy to see why David wrote of death in verse 5, where he wrote: “the wicked shall not stand upright when judgment comes.” That says a soul always has to pay the price for sins; if not before death, then after. The Hebrew word “yā·qu·mū” [rooted in “qum”] has been translated as “stand upright,” but the word means “to arise, stand up, stand.” (Strong’s) This usage then says that when an eternal soul that has sins to pay for has been released from its body of flesh, after death, it cannot remain in the eternal realm with Yahweh. Its judgment will be “I do not know you,” which says that soul never married with Yahweh [for totally selfish reasons]. The judgment then means a return to the soul’s past lover – the mortal-material realm [reincarnation].

The meaning of David singing, “nor the sinner in the council of the righteous” is better understood when one realizes “ba·‘ă·ḏaṯ” [from “edah”] does not say “counsel” but rather “congregation.” In verse 1, where David did write “counsel of the wicked,” the word translated as “counsel” was correct, coming from “ba·‘ă·ṣaṯ” [from “etsah”]. The “congregation” represents the souls of the righteous, all who were married to Yahweh while in the flesh. Only the wives of Yahweh are allowed to remain with Him forever, being those so judged as worthy.

This is why verse 6 says, “For the Lord knows the way of the righteous,” as Yahweh was the source of those righteous ways. While the sinful souls were counseled by Satan and headed down self-pleasing paths of wickedness and wrong-doing, Yahweh was merged with the souls of the righteous, who were constantly in touch with His presence, obeying [delightfully] all His commands. The element of “knowing” [“yō·w·ḏê·a‘,” from “yada”] has Biblical connotations that imply ‘intercourse,’ which comes after marriage. It is Spiritual ‘intercourse,’ not physical. Thus, Yahweh has entered His wives [both human genders] and “knows” them personally, having merged with those souls.

When David ends by saying, “but the way of the wicked is doomed,” this is the judgment of those souls that have received “counsel” from Satan. The translation of “doomed” is somewhat mild, as the word written “tō·ḇêḏ” [from “abad”] means “to perish.” The English word “perish” is defined as: “suffer death, typically in a violent, sudden, or untimely way.” Therefore, the judgment of an eternal soul that has previously died in a sinful body of flesh, rising spiritually for judgment, is “death.” Since the only way an eternal soul can know death [“to perish” or be “doomed”] is reincarnation, where the soul will recycle back into new flesh and have to start all over, the soul cannot ‘graduate’ to the peace of heaven. It has failed to make the grade and must repeat the course. This repetition means a cycle of death that continues eternally; it can only be avoided through submission of self-ego to Yahweh, becoming His wife and obeying His laws.

As the Psalm sung aloud on the seventh Sunday of Easter, it is clear that David sang of two paths in life: one to salvation; and, the other to sin. One path leads to release from bondage. The other leads to perdition, where the payment for self-worship is found to be reincarnation.

During the season of Easter, one should have already found its soul married to Yahweh, such that one knows His Son has been resurrected oneself – twin souls merged. To be reborn as Jesus, also chosen by Yahweh as His wife, Anointed with His presence, the challenge is to learn the delight in following God’s laws. The Law is written upon one’s heart [i.e.: a soul] when one married Yahweh, but like anything new, one needs to practice obeying laws and learning the meaning of what one says “I believe” to.

This means being like David sang. One is either doing the will of Yahweh or one is pleasing oneself, regardless of the consequences of judgment. Yahweh knows the path to righteousness means work serving others, not pleasing self at the expense of others. Therefore, one needs to break a lot of old habits; and, the only way to do that is to stop trying to think what to do and start having faith that Yahweh will lead you properly, as His Son reborn.

Explaining the Readings

Category Archives: Language

John 15:1-8 – The fruit of the vine made of truth

Psalm 22:24-30 – Living as a nation unto God

Acts 10:44-48 – Can anyone withhold the water for baptizing?

1 John 5:1-6 – Conquering the world requires faith from the Spirit

John 15:9-17 – Being friends of Jesus

Psalm 98 – Roaring so Yahweh will be known

Acts 1:15-17, 21-26 – Making an even dozen

1 John 5:9-13 – A class in how to read Scripture

John 17:6-19 – Jesus talking to his Father about you?

Psalm 1 – Either righteous and happy or wicked and condemned

The Episcopal Lectionary Discerned