14 Yahweh is my strength and my song, and he has become my salvation.
15 There is a sound of exultation and victory in the tents of the righteous:
16 “The right hand of Yahweh has triumphed! the right hand of Yahweh is exalted! the right hand of Yahweh has triumphed!”
17 I shall not die, but live, and declare the works of Yahweh.
18 The Lord has punished me sorely, but he did not hand me over to death.
19 Open for me the gates of righteousness; I will enter them; I will offer thanks to Yahweh.
20 “This is the gate of Yahweh; he who is righteous may enter.”
21 I will give thanks to you, for you answered me and have become my salvation.
22 The same stone which the builders rejected has become the chief cornerstone.
23 This is Yahweh doing, and it is marvelous in our eyes.
24 On this day Yahweh has acted; we will rejoice and be glad in it.
25 Hosannah, Yahweh, hosannah! Yahweh, send us now success.
26 Blessed is he who comes in the name of Yahweh; we bless you from the house of Yahweh.
27 el is Yahweh; he has shined upon us; form a procession with branches up to the horns of the altar.
28 “You are eli, and I will thank you; you are elohay, and I will exalt you.”
29 Give thanks to Yahweh, for he is good; his mercy endures forever.
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This is the Psalm selection that will be read aloud in unison or sung by a cantor on the second Sunday of Easter, Year C. It will follow the mandatory Acts reading, where Peter spoke to the high priest (Caiaphas), telling him: “The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree.” This will then be followed by a reading from Revelation, where John wrote, “Look! He is coming with the clouds; every eye will see him, even those who pierced him; and on his account all the tribes of the earth will wail. So it is to be. Amen.” All will accompany a reading from John’s Gospel, where he wrote: “Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” Thomas answered him, “My Lord and my God!” Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”
Just one Sunday prior, on Easter Sunday, this Psalm was the mandatory song of praise sung. Those selected verses included one and two, but did not include the verses sung today, which are twenty-five through twenty-nine. Because both will be possible during this Easter season, when one’s own soul needs to find the resurrection of Jesus within as the importance, I will allow readers now to review what I wrote and posted last week. That commentary can be accessed through this link here. In that presentation, I included a link to a more expansive interpretation from the prior year’s Easter (2021), as those verses are sung every Easter (Years A, B, and C). Because that coverage still applies, I will now focus on addressing the ‘new verses,’ which are only possible to be sung during this second Sunday of Easter, in Year C.
I want to point out these additional five verses include six namings of “Yahweh,” where the NRSV has translated each as “the Lord” or (in verse twenty-five) simply “Lord.” I have restored the proper name that was written by David. In verses twenty-seven and twenty-eight are three forms of “el” written, including “eli” and “elohay,” both of which translate in the possessive (singular and plural), as “my god” and “my gods.” The NRSV has capitalized “God,” to make these references made by David become exclamations of an external entity that equated to “the Lord,” which is “Yahweh.” That is wrong, as one “el” is one of the collective “elohim” that are the angels of Yahweh, with the intent of possession being to show that the soul of David had become the hand of Yahweh, as His possession, making David be a “Yahweh elohim.” Therefore, “my god” or “my gods” are statements that David acted as Commanded by Yahweh, as one of His ‘right hand men.’
In the last verse sung on Easter Day, David sang, “On this day Yahweh has acted; we will rejoice and be glad in it.” That “day” refers to the marriage of Yahweh’s Spirit to the soul of David – when he was Anointed Spiritually and forever saved. At that time, the light of truth filled David’s soul; and, he communicated with Yahweh. That filling of the Spirit was the elation one knows from becoming a wife of Yahweh, a servant whose soul had been granted eternal life. Verse twenty-five is then shown by the NRSV as being what David sang out, while rejoicing, full of gladness. The problem is some liberties have been taken here, which need clarification.
The literal translation of the Hebrew written says this: “I beseech you Yahweh you save please ; I beseech you Yahweh you effect please .” The word “Hosanna” is Greek, taking two Hebrew words – “הושיעה נא” or “hosi ana” – which literally means “save now.” The Hebrew written by David has been translated by me as “save please,” from “hō·wō·šî·‘āh nā” This is rooted in “yasha na,” which says, “to deliver I pray.” The word “nā” is acceptably translated to be a request (as “please”), rather than a demand (“now”). The point is the rejoicing and gladness of David is not bursting out in a Greek song, but it is an “earnest prayer to Yahweh for deliverance,” as a thankful recognition of His presence within … answering all prayers for salvation.
When the NRSV translated verse twenty-six (famously) as saying, “Blessed is he who comes in the name of Yahweh” (rather than “the Lord”), one must understand that only Yahweh can “bless.” That “blessing” comes with divine marriage of a soul to His Spirit. Thus, the presence of His Spirit within is the “blessing” that is Yahweh’s Anointment. Other words for that are “messiah” and “christ.” The paradox of the NRSV translation is they cannot even get it together enough to say “Yahweh,” which is the proper identifying “name” told to Moses, to tell any who asked, “Who sent you here?” Still, “the name of Yahweh” is not the “name” taken on by a soul in divine union. That “name” is “Israel,” where the “el” word is part of that “name.” “Israel” means, “Who Retains el,” which means one “Who retains Yahweh within, possessed by Him as one of His elohim” (an “el”). This is when a “blessing exists when He comes in,” as one who is “blessed” by that Spiritual entrance.
When verse twenty-six switches to the plural pronoun “we,” in the translation “we bless you from the house of Yahweh,” that plural pronoun says two are one. As “we,” Yahweh makes the soul in a body of flesh become His wife, so His “house” is one’s body of flesh – a newly made temple unto Yahweh. For Yahweh to enter that temple, the soul there previously (a “lord” of self) must be “blessed,” thereby washed clean of sin and made Yahweh’s obedient wife-servant (a temple priest who maintains the house of Yahweh).
Remembering that this Psalm 118 is a mandatory Easter Day song of praise, with Easter being when oneself needs to find Jesus resurrected within one’s soul, verse twenty-seven then used the word “el” to indicate that divine possession. Since Yahweh made His Son as a “Yahweh elohim” (written eleven times in Genesis 2, when Adam was made, on the Seventh Day), to have an “el” be placed by Yahweh is His “blessing.” Here, the NRSV has David singing (my corrections), “el is Yahweh; he has shined upon us; form a procession with branches up to the horns of the altar.” This says one’s soul has resurrected the Yahweh elohim that is the Son (Adam-Jesus), who is one’s new Lord (as the “el that exists from Yahweh”).
When David sang, “form a procession with branches up to the horns of the altar,” this sings about many souls seeing the need to become sacrificial lambs (souls surrendering to Yahweh), where the High Priest (Jesus) stands at the altar of sacrifice. The “horns” of self-ego, self-will, and self-value will be burned, so the pleasing ‘smoke’ of one’s soul lifts up to Yahweh. For Jesus to be “raised from the dead,” oneself has to first die, so there is then a cleaned room made for Jesus to come into. The “horns of the altar” symbolize how the rams have forfeited their signs of self-strength, submitting them unto Yahweh’s use.
When the NRSV then places quotation marks around verse twenty-eight, so it is shown as oneself (or David) singing, “You are eli, and I will thank you; you are elohay, and I will exalt you,” this is actually Jesus the High Priest speaking to the one sacrificed. To say, “You are my el,” this says one’s body of flesh (along with one’s soul) is possessed by Jesus. You have become a soul-body that he is “Lord” over. Jesus thanks the soul for welcoming him in, through submission to Yahweh, made in divine marriage with His spirit. Jesus then repeats, “You are my elohim,” where the plural number says one’s soul is bow brothers with many other souls who have Jesus as their “Lord.” When the promise is then to be “exalted,” the Hebrew word “rum” implies “being raised up.” This means the “Spirit” comes first, followed by the possession of Jesus; and that divine possession makes one “exalted” as “Holy.” This is why “Spirit” and “Holy” must be read separately (when reading the Greek texts).
In verse twenty-nine, David then sang as Jesus telling his new subject (as the new King in that spiritual realm), “Give thanks to Yahweh, for he is good; his mercy endures forever.” To see this element of “goodness” (from “towb”), this must be realized as how Jesus said, “only God is good.” This means holiness is not something manmade or self-willed. In order to be “good,” one must be married to Yahweh’s Spirit. That marriage brings about the rebirth of His Son, who does not act on his own behalf. Jesus always says, “I speak for the Father, for the Father is in me.” So, when Jesus was called “good Teacher,” Jesus said only Yahweh is “good.” Not even Jesus (a divine soul in a body of human flesh) can pretend to be God. Thus, all thanks be to Yahweh for His presence; so, His Son’s possession has granted a soul a return to the Promised Land that is Yahweh’s Spiritual kingdom. That is eternal salvation, which lasts “forever.”
As additional verses added to an Easter standard, it is vital to see the Easter season as being about one’s own soul being “raised from dead,” which means one must become a new Jesus. Psalm 118 sings praise to Yahweh, because a soul has been saved through His presence. When one sees how “Yahweh Saves” is the meaning of the name “Jesus,” then one realizes the only way to be saved is to be Jesus reborn. Jesus explained this rebirth to Nicodemus, but those who have no connection to the Spirit find it impossible to understand such spiritual matters. One must die of self, in order to be the resurrection of Jesus in the flesh. One must sacrifice one’s soul to Yahweh in divine marriage and be reborn as His Son.
This is the Psalm selection that can be chosen for reading aloud in unison or being sung by a cantor on the second Sunday of Easter, Year C. If this song of praise is read, it will follow a mandatory reading from Acts 5, where Peter spoke as Jesus reborn, telling Caiaphas, “We are witnesses to these things [the resurrection of Jesus], and so is the Holy Spirit whom God has given to those who obey him.” Afterwards, a reading from Revelation will state, ‘“I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.” All will accompany a reading from John’s Gospel, which tells: “Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.”’
Three times in this short song, David wrote, “hal·lū yah.” Those two words say, “praise YAH,” which means “praise Yahweh.” David also wrote, “hal·lū-’êl,” which contains the same word “hal·lū.” Rather than translate that as “Halliluel!,” the NRSV shows “praise God.” While “’êl” does translate as a singular “god,” it does not compete with “YAH,” and they do a good job of translating “hal·lū” as “praise.” They do that in the second appearance in the lyric, unlike how they do not when that word is written separately, before connected to “YAH.” I have restored the truth of that written, so “YAH” and “el” can be explained and thereby understood properly.
In the first verse, David followed his “praise YAH” with a vertical bar – “׀”. This denote a place to rest, much like a period would indicate. The vertical bar can be read as a stop point, so the whole song will be seen singing about “Praise to Yahweh.” Following that vertical bar, David then wrote “praise el,” where the word meaning “praise” is connected to the word “el,” with a hyphen … as a combined word. This hyphen was not present after the first “hal·lū,” so this new connection says “praise” is not done by a human, who would be commanded by someone like David, singing out an order to “praise.” Instead, the connective mark says the act of “praising” is led by an inner “el,” where “el” means “god.” This is not Yahweh, or David would have loved to write that name again. Instead, an “el” is the singular number of the collective “elohim,” which are the divine spirits who only serve Yahweh. For David to write “praise-el” that says an “el” had been placed within his soul by Yahweh; and, that “el” led David to give “praise.”
When this is then continued by David singing, “in his holy temple” – from “bə·qā·ḏə·šōw” (a construct of “qodesh”) – the deeper truth says “praise-el” is a masculine presence of “apartness” or “sacredness” (the meaning of “qodesh”). This makes the “temple” be one’s body of flesh, where one’s soul is the attending priest to that “temple.” The High Priest is then the “sacredness” present in the “el” that gives “praise.” That “praise” is to “YAH” (meaning “Yahweh”).
There is no word written that says “temple,” but that can be assumed from the verse continuing to say, “praise him in firmament his mighty.” Here, the Hebrew word “raqia” is used, which means, “an extended surface, expanse.” Rather than see David singing about Yahweh in outer space, the “firmament” is the “extended surface” in which the “el” gives “praise;” and, that “expanse” is both one’s soul and its body of flesh. The “firmament” is the ‘kingdom’ in which the “el” rules. This is then “his mighty” or “his strength,” which is David explaining all his abilities of “power” were not from him being a really special guy (a hero). David gave “praise” to “Yahweh,” because everything he did physically was as “his strength” being expressed through David.
This understanding is then sung by David in verse two, when he sang: “Praise him for his mighty acts.” Here, it must be grasped that Yahweh is not like a mythological god that swoops down and does miraculous things (either good or bad). Everything done by Yahweh that is worthy of “praise” is done by those in whom Yahweh has placed an “el.” For David, some of those “mighty acts” were killing Goliath, escaping Saul’s wrath, and moving the Ark into the City of David (formerly Jebus, ancient Salem). David sang to give “praise” to Yahweh for his “mighty acts,” because they could not have been done without His assistance.
When the NRSV shows the second half of verse two to sing, “praise him for his excellent greatness,” this is really two statements (poorly translated). The first simply says, “praise him.” This is now separated from David giving inner praise, as this statement is David speaking to all who are like him – filled with an “el” of “YAH.” Thus, the second part of this says, “by multitude his greatness.” To turn this into “for his excellent greatness” is meaningless. There is no measure for “excellence” or “greatness” when Yahweh is known to be the one affording one to do “mighty acts.” David could not show that “greatness” alone. He needed others in the same state of absolute faith as he possessed (being equally possessed by YAH’s el); so, David sang of how all Israel (a name meaning “Who Retain the el of YAH”) are examples of the “multitude” or “abundance” of YAH’s “greatness” – as measured in human beings achieving His miraculous.
In verse three, David then sings, “Praise him with the blast of the ram’s-horn.” This needs to be seen as meaning to loudly blasted out “praise,” which announces the King is within one’s soul. The shofar (or shophar)is a ram’s horn, where the altar of the temple has “horns” on the four corners. This can then be seen as meaning to announce to the world one’s sacrifice of self, in order to marry Yahweh and become His wife – where His “el” is then born. This is then not some blowhard boasting, but demonstrated acts as a devotee to the High Priest of the temple. To “praise him with the sound of a trumpet” means to do the Acts of servitude that is his ”praise.”
[Readings from the book of Acts are mandatory during the Easter season; so, acts are key to the resurrection of Jesus theme. The horns of a ram make it designated to act for the flock. The sound made by a shofar call others into action.]
Whereas the “sound of a trumpet” is loud and direct, David then sang to also announce softly, “praise him with lyre and harp.” This is the symbolism of ministry. The words of David’s psalms were divine words sent to him by Yahweh in prayer (divine communication), received by his “el.” David sang the Word of Yahweh, so others could hear and sing along with that Word. This verse then says the blessing of Yahweh’s presence is not to be held secretly. It is to be announced boldly by one’s actions; and, it is to be shared with others, with love and tenderness, so others will feel the vibrations of Yahweh’s presence through understanding His Word.
Verse four then sings, “Praise him with timbrel and dance; praise him with strings and pipe.” A “timbrel” is a “tambourine,” which is a hand-held percussion instrument, one that provides a rhythmic beat, along with the sound of tiny cymbals shaken together. When “dance” is connected to that, then both the hands and the feet are shown to be giving “praise” to “YAH.” When one has been divinely united with His Spirit, receiving His “el,” then one becomes his hands on the earth, doing His work. This work involves traveling to where YAH says go; and, that involves one’s feet. Thus, the first portion of this verse uses musical instruments and the movement music causes to indicate one’s service to Yahweh.
The “stringed instruments” then indicate one’s soul being connected to His Spirit, so the strums made upon the ‘heartstrings’ makes one’s soul reverberate with the love of Yahweh. Their hearts [a metaphor for souls] sing “praises to YAH.” The “flute” or “pipes” must then be seen as “wind instruments,” where this involves the breath of life given by Yahweh, which is one’s soul. Not only does the physical body show its excitement ‘dancing’ to Yahweh’s tune; so too does one’s soul begin to make beautiful music in His name.
Wake Up!
Verse five then begins by singing, “Praise him with resounding cymbals,” this says a wife of Yahweh will make a “whirring, buzzing” sense of excitement be felt in others (the meaning of the root Hebrew word “tslatsal”). That acts like a ‘wake-up signal.’ David’s repeating of “cymbals” (another “whirring” noise made) is then said to be “praise” made as “a shout or blast of war, alarm, or joy” (the meaning of the root Hebrew word “teruah”). Together, this becomes a sounding of the urgency, as well as foretelling of the joy that comes from urgently acting in response to an alarm. There, waking up becomes synonymous with coming alive, versus being dead of Spirit.
The reason for sounding the alarm is stated in verse six, when David sang, “everything that has breath.” That points out that all souls come from Yahweh, so the blessing of life on earth should be recognized as the miracle of Yahweh, which needs to be “praised” in return. Because a soul is the “breath” of Yahweh, thereby being of eternal “spirit,” the soul (a “breath”) is expected to return to the source of “life.” To ensure that return (salvation), everyone must “Praise YAH! Praise YAH!” He must be recognized as the creator of “life;” so, the only way to defeat mortal death is to marry one’s soul to His Spirit, receive His “el,” and give Yahweh the “praise” He deserves. That “praise” comes through service – Acts.
As a song of “praise” that can be sung on the second Sunday of Easter, when the resurrection of Jesus should be within one’s soul, Jesus should be seen as the “el” within, who “praises YAH” and leads a soul to redemption and salvation. Christians are read this Psalm 150 only once in a ‘blue moon,’ and when it is read aloud in unison, no one is preaching about the “el” that nobody sees. Everyone just sits back in their comfortable pew, letting the relaxing breeze of another of David’s psalms cool their foreheads. “Wow,” they think. “That David sure was a prolific poet.” Nobody hears him calling them to do as he did. No priest routinely [as in every Sunday] spends as much as a minute explaining one of David’s songs of “praise.” Thus, nobody hears Jesus singing to them like a woodwind, “Let me in and we’ll sing a song of praise together.” Not many today have been resurrected as Jesus; so, not many today give Yahweh the praise He deserves. That is not a good thing, when everyone remains mortal and bound for judgment after death.
[4] John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, [5] and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.
To him who loves us and freed us from our sins by his blood, [6] and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen.
[7] Look! He is coming with the clouds; every eye will see him, even those who pierced him; and on his account all the tribes of the earth will wail. So it is to be. Amen. [8] “I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.
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This is the “New Testament” reading selection to be read aloud on the second Sunday of Easter, Year C. It will follow a “First Lesson” from Acts, where we read: “When the temple police had brought the apostles, they had them stand before the council. The high priest questioned them, saying, “We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this man’s blood on us.” That will be followed by either a singing of Psalm 118 or Psalm 150. Psalm 118 will include the verse that sings, “Blessed is he who comes in the name of Yahweh; we bless you from the house of Yahweh.” Psalm 150 sings, “Praise him for his mighty acts; praise him for his excellent greatness.” All will accompany a Gospel reading from John, where the prophet wrote: “Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” When he had said this, he breathed on them and said to them, “Receive the Holy Spirit.”
I wrote briefly about this in 2021, when the reading came up during the season of Pentecost. That commentary can be accessed by doing a search here of the reading name and number. In 2018, I wrote more deeply, similar to the depth I have written today. I believe today’s analysis is better. This commentary is a most deep breakdown of what is truly written. I feel anyone who is a true seeker will delve into what I have written here, even though it is going to great lengths explaining five verses. However, if you want to read the older version, it also can be accessed via a search here.
The above translation is a poor paraphrase. For that reason, I have placed the verse numbers in bold (within brackets), so my corrections will be more clearly seen. Verse four contains five capitalized words, which states them all being divinely elevated in meaning, with only three capitalized words displayed in verse four above. The truth written in verse four is this:
“Iōannēs , Tais hepta ekklēsiais tais en tē Asia : Charis hymin kai eirēnēapo ho ōn kai ho ēn kai ho erchomenos , kai apo tōn hepta Pneumatōn ha enōpiontou thronou autou ,”
This is four segments that make statements, with the third segment divided into four parts, with the last three important to grasp (due to the use of the word “kai”). The fourth segment is also important to grasp, due to another use of “kai” beginning it. Each segment needs to be understood, before linking that understanding to the next segment.
The first segment is a one-word statement, with that one word the capitalized “Iōannēs,” stating, “John.” Here, the divine elevation rises above a man (the son of Jesus in the flesh), to the true meaning behind the name. The meaning says, “Yah Is Gracious” or “Yah Has Been Gracious.” The abbreviation that says “Yah” means “Yahweh.” Thus, just as Yahweh was gracious when he sent the soul of the precursor to Jesus (in John the Baptizer), He was gracious when He sent the soul of Jesus. That means Yahweh was gracious when he sent John the Beloved. This has to be firmly grasped here.
Following that one-word statement, the second segment begins with the capitalized word “Tias,” which is the Dative feminine plural form of “ho,” which is divinely elevated to say, “To these.” In this segment there is a second use of “tias,” which is not capitalized. There, the same translation applies; but the divine elevation must be seen as “Yahweh” having been “Gracious To these,” which are souls in the flesh of human beings, like John. Thus, “To these” is a segment addressing Saints and Apostles, who would be the first wave of true Christians. Then, the second “to these” refers to those not being true Christians, because they reject “Yahweh Being Gracious” to them.
Connecting verbiage “To these” says “seven” is a number of importance. That number must be seen as relative to the “Rest” or “Completion” of the Seven Days of Creation. As such, “To these seven” means true rest has come. That means Apostles and Saints have been souls reaching the state of being that completes them, making them Saved through Jesus (a name that means “Yah Saves”). Those true Christians (Anointed ones by Yahweh’s Spirit) are the true “assemblies” that have found “Yahweh to be gracious,” thereby “These” who will be resting in congregations, called “churches.”
Here is where the second “tais” tells those true Christians assembled to address “to these,” who are not true Christians yet, the “rest assemblies comes to these in this Asia.” Here, “Asia” is a capitalized word. That capitalization takes it beyond the simple name of an earthly continent. The meaning behind the name raises it divinely to mean, “Place Of Healing” or “Place Of Ascent.” When “Place of Ascent” is read as the meaning, Yahweh told John the Beloved (speaking to him from within, as the soul of Jesus having been reborn in John’s soul), write “to these” who have yet to find me “Ascended” within their souls. This means the words of John have little (if anything) to do with “seven churches in Asia,” as physical buildings where people gathered as Jews to worship. In general, “Asia” meant the “East,” which was from where the Sun rose and “Ascended” in the sky. When that is applied divinely to one’s soul, then “Asia” means a true Apostle-Saint will lead seekers to find the Son “Rising” within their souls.
The third segment then begins with the capitalized “Charis,” which the NRSV shows capitalized as “Grace.” They make this out like a greeting, as if John was writing a blessing upon all who would read his words. The word means (ordinarily – in the lower-case): “(a) grace, as a gift or blessing brought to man by Jesus Christ, (b) favor, (c) gratitude, thanks, (d) a favor, kindness.” (Strong’s) Because this follows a colon mark, after the capitalized “Asia,” this is stating “Yahweh Is Gracious” in the “Raising” of His Son in the dead of souls (led by bodies of flesh); so, to experience that “Place Of Ascension” within one’s soul leads to a divinely elevated “Favor” to one’s soul. That “Favor” is the promise of eternal life. That divine promise is made “to yourselves” (from “hymin” being a Dative possessive personal pronoun, second-person plural), where “yourselves” must be seen as relative to “your souls.”
This leads to the first of three internal uses of “kai” (internal to this third segment), where importance is placed on the “peace” or “rest” that takes one “away from this existing” that is not yet filled with Yahweh’s Graciousness. To receive the Spirit is to receive the “Favor” that brings one’s soul (“yourselves”) “rest.” That completes one’s soul, so it can join the “assemblage” that has achieved the state of “seven.” The word “ōn” must be read as the present participle of “eimi,” meaning “I am, I exist,” such that one’s “existing” is as a living soul in a dead body of flesh. Here, the call is to elevate one’s soul to a state of “being” that is assured eternal life.
Next comes the second use of “kai” in this third segment, showing the importance of “this existed.” Here, the same focus is place on a form of “eimi,” now in the Imperfect Indicative third-person singular, as “this was.” The importance is a call to make one’s present state of “being,” or the way one now “exists,” be to walk “away from” that, leaving the past of sin behind. The importance of the “was” is the past if forgiven, when one’s soul has achieved “rest” and completion with Yahweh’s Grace.”
Next comes the third use of “kai” in this segment, showing importance placed on “this to be coming.” This says the three states of importance deal with the past, present, and the future. When the whole of this third segment is seen to be the importance of all times, the “Favor” that brings “rest” upon “your souls” is eternal life. What is, what was, and what will be says Yahweh’s Graciousness is forever.
A comma mark then sets off the third segment from the fourth, with another use of “kai” beginning this segment, showing more importance that must be grasped. Here, the importance points out that “away from this seven of Spirits that before the face of of this of throne of himself”. In this, the last three words are written in the Genitive case, meaning possession is stated. Following the capitalization of “Pneumatōn,” itself written in the Genitive, meaning “of Spirits,” this important segment says a state of “rest” (the symbolism of “seven”) comes when one’s soul (“yourselves”) has come into union (divine marriage) with Yahweh’s “Spirit,” so two “Spirits” exist as one. When that state of completion has been reached, then one’s soul wears the face of Yahweh “before the face of” self. This state of being (“of this”) is due to divine possession; so, one’s soul has become the possession of Yahweh, where His “throne” is now seated in one’s heart and soul. The final word – “autou” – then becomes a statement that one and Yahweh are “the same,” because one’s soul is possessed “of himself.” This is due to one’s bowing down one’s face of self in submission to Yahweh’s Graciousness,” wearing His face before one’s face. That states willing compliance to the First Commandment.
From looking at the numbering of verse five I have placed above, one can see how the verse begins after a comma mark and extends beyond a period mark, going to a point that reaches the word “and” in the next ‘sentence.’ This verse begins with another use of the word “kai,” meaning the ending of verse four (saying one’s soul has been possessed by Yahweh) now importantly says, “away from of Jesus of Christ”. This says the completion that brings the “Favor” of “rest” from a soul being possessed by Yahweh has been taken “away from,” where marriage is leaving one’s parents and cleaving to one’s Husband. That transformation importantly leads to the state “of Jesus,” where that capitalized name means “Yah Saves.” That state of Salvation means one’s soul has become “Anointed” by Yahweh – one of His “Christs.” One is possessed “of the Christ” that comes with His Spirit (the “rest Spirits” joined).
There are two subsequent segments that follow this most Holy transformation of self-identity. Those two segments state this, in the Greek text:
“ho martys ho pistos , ho prōtotokos tōn nekrōn kai hoarchon tōn basileōn tēs gēs .”
Here, the first segment says, “this witness this faith.” That follows an important statement about having transformed (been taken “away from” self) into “Jesus,” which can only occur by divine union with Yahweh’s Spirit, where the pouring out of His “Spirit” upon one’s soul makes one become a “Christ.” To be reborn as “Jesus,” one must be a “Christ.” Now, John is stating “this” state is personally “witnessed.” It is not something someone has been told to believe in. Thus, when one knows Jesus and knows the Anointment of Yahweh, one goes beyond simple belief, to ‘this faithful” and “this reliable.” That is a segment that says one has become capable of understanding what an Apostles-Saint wrote, because one has likewise become an Apostle-Saint.
When the next segment that begins by stating “this firstborn,” that in itself implies a rebirth. The “firstborn” soul of Salvation is Adam, who came back named as “Jesus” (Yahweh Saves). The coming of ‘this firstborn” is “of this” (a possessive state) “dead.” Here, the word “nekrōn” also says “lifeless,” which means a soul in a mortal body of flesh is bound to die, so it is “dead” and “lifeless” unless Yahweh Saves it, granting it eternal life.
Here, an internal use of “kai’ then announces the importance of grasping “this ruler of this of kings of this of earth.” In that multiple uses of the Genitive showing possession (“of”), “this firstborn” is the Yahweh elohim created by Yahweh on the seventh day, which was the “firstborn” priest sent to mankind to teach there was a Yahweh to return one’s soul to, with the Biblical story leading to Yahweh sending this same soul (having been sent many times prior) as “this firstborn” who would be deemed “this ruler of this of kings.” When Jesus told Pilate his kingdom was not of this realm, his equivalent of “rulership” and “king-like” state is when he becomes the Lord over a soul and its body of flesh. Here, “of earth” must be understood to mean “of flesh,” as a body of flesh is made of matter that comes from the earth.
With that segment ending with a period mark, a new series of statements are made next. The first segment begins with the capitalized “Tō,” which must be seen as parallel in divine elevation to the prior “Tais,” with the difference now being the Dative masculine singular, versus the Dative feminine plural. The same divine focus is on another, where the singular number is addressing a soul now ruled by the presence of “Jesus” as one’s King. Thus, “To this one” is found a state that is “loving us.” That then brings up another use of “kai,” where “loving us” is importantly said to be “releasing us from out of those of sins of us within this blood of himself”. This does not infer that Jesus’ death, where his “blood” was spilled (from lashings and a crown of thorn), so we could be saved. Because Jesus is one possessing another soul (“of us,” shows a soul, the Spirit, and the soul of Jesus resurrected is a plural state of “us”), in that soul’s body of flesh, the “blood” flowing through that body of flesh, pumped through the heart where the throne of Yahweh is seated, that “blood” becomes possessed by the soul of Jesus, making that be “this blood of himself.” When one is saved by the “blood of Christ,” one’s soul has married Yahweh’s Spirit, one has become a personal “witness” of that presence, one has been reborn as “this firstborn;” and, one’s past “sins” are no longer possessing one’s soul.
Verse six does not actually follow a comma mark. Instead, the BibleHub Interlinear shows a long dash. This is called an “em dash,” and it indicates a “break in thought or sentence structure, to introduce a phrase added for emphasis, definition, or explanation, or to separate two clauses.” This ‘punctuation’ is followed by another em dash, after two segments are stated, with the remainder of the verse then two additional segment, ending with a period mark, followed by a one-word ‘sentence” – “amen.” The whole of this verse is written as such:
“— kai epoiēsen hēmas basileian , hiereis tō Theō kaiPatri autou — autō hē doxa ,kai to kratos eis tou aiōnas tōn aiōnōn . amen .”
Following verse five ending by speaking of “this blood of himself,” the em dash separates two segments relative to that, with the first segment introduced by “kai,” showing the importance of “he has made of us a kingdom”. This says one’s soul-body is the realm of Yahweh the King, where His Son reigns as His right hand that is stretched into the earth (body). Previously, one’s soul was the little ‘lord’ over its flesh, until sins took possession and enslaved that, making the flesh become the ‘lord’ over the soul The work of “making” “of us a kingdom” says the work of Spiritual transformation has been done. The new clause is explaining how “this blood of him” has become such.
The second segment of this inset between two em dashes says, “priests to this God kai Father of him”. That clarifies that the King is Yahweh, meaning one’s soul is therefore becomes elevated from sinner to Saint. That saintliness then requires a priest to enter and serve in that temple of Yahweh, with Jesus’ role being that of one’s High Priest. Thus, the “kingdom” where Jesus rules is the temple that serves Yahweh. The insertion of a “kai” then says importantly that all in the temple (a body of flesh) serve Yahweh as His Son. This is the relationship that can only come from divine union, where being the “priests to this God” allows one to being in a relationship that calls Yahweh “Father.” Yahweh is the “Father of him” whose soul has become where Jesus’ soul has resurrected. One’s soul then becomes a “brother” to Jesus, so Yahweh is also one’s “Father.”
Following the second em dash, John wrote, “to himself this honor,” where the Greek word “doxa” is normally translated as “glory.” This is one of those confusing words, because few can answer the question, “What does “glory” mean? Whose “glory”?” When the double em dash is seen as creating something like an inset, explaining “this blood of him,” the reference here “to him” (from “autō”) relates back to that presence of “Jesus.” As such, the “opinion (always good in NT), praise, honor, glory,” including “renown, the unspoken manifestation of God, splendor” (Strong’s optional translations for “doxa”). These are reflections on Jesus having been reborn within one’s soul-flesh. While others will look at someone and remark about the great deeds one accomplished (read the Book of Acts), all “credit” is due Jesus within one’s soul.
This is then separated by a comma mark and followed with the word “kai,” showing the importance that is said to be “this strength into ages of the ages.” This says the “dominion” (alternate translation of “kratos”) that has Jesus one with one’s soul while in the flesh will last forever (the meaning of “ages of the ages”). An “age” is roughly twenty-five hundred years, as measured by the earth’s rotation and the precession of the planets along the elliptic. (An entire set of “ages” is twenty-six thousand years). Rather than think a soul that is forever one with Jesus just lounges forever, sipping cool drinks, it is most likely one will be sent back into the world as an angel in solid form or another divine reincarnation (like Jesus and John the Baptist).
When this ends with a period mark, followed by the one-word sentence, “amen,” the meaning of “amen” must be realized. The word means “truly.” As such, everything said prior is affirmed as being the truth. This comes from John as one resurrected as Jesus, who spoke as Jesus spoke: only speaking the truth.
Verse seven then begins with a capitalized “Idou,” which is a divinely elevated one-word statement (followed by a comma’s separation) that says, “Behold!” or “Look!” When this capitalization is seen, knowing a divine elevation takes this “Seeing” beyond that done by eyes connected to a brain (all fleshy parts). The one-word statement says, “See!” with your soul. This directly relates back to the use of “martys” in verse five, where being a “witness” to the soul “of Jesus” and being a “witness” to being “of Christ” is not a personal “testimony” that “I see Jesus and I see Christ with my own eyes!” The capitalization of “Behold!” says, “Let Jesus open the ‘eyes’ of your soul, so you can “See” the truth shine forth.”
See your soul as one of the cherubim on top, with Jesus the other. The ark is your body of flesh. See the light above? That is the “cloud” of Yahweh coming.
Following the comma mark, John was led to write, “he is coming in company with of these of clouds”. This segment of words, following “Behold!” makes it seem as if Jesus is going to be riding a cloud in the sky and come floating down to earth (someday, nobody knows when). The Genitive case stating the possessive (“of”) and the plural number says there are many times Jesus (“he will be coming,” when “it” can equally apply) will be experienced (“Behold!”) as “of these” whose souls will find “he will be coming” in resurrection within. Because this is a spiritual “Beholding!” then “of clouds” means his “coming” will be “clouded” and unseen physically.
John then followed this prophecy of the return of Jesus (many times over – past, present, future) will be confirmed in three segments, each beginning with the word “kai,” showing each segment is important to grasp. These three segments are shown in the Greek as follows:
“kai opsetai auton pas ophthalmos , kai hoitines auton exekentēsan , kai kopsontaiep’ auton pasai hai phylai tēs gēs . nai ! amen .”
The first important segment says, “he will see of himself all mind’s eye.” This use of “ophthalmos” gives the impression that one will “Behold!” by the use of one’s “eyes.” However, it is the presence of Jesus “coming in a cloud” that ‘will see himself,” where “auton” means “his soul,” while also meaning “the same.” As such, Jesus “will see everything” relative to the soul he possesses (“himself”), as a possessing soul (“himself”). Here, Strong’s says “ophthalmos” has an intended meaning in usage (figurative) to be “the mind’s eye.” This is how Jesus can see “everything,” which becomes a statement of the “All-seeing Eye of God.” Jesus brings that field of vision into a soul in the flesh.
Following a comma mark separating the second expectation, another important statement is made. Here, John wrote, “those whosoever possess him pierced through.” This gives the impression that one will see Jesus and (like doubting Thomas) see the pierce wound in his side. This is not the meaning, as an example of Jesus “coming in a cloud.” The meaning of “pierced through” says the soul of Jesus will become one with one’s host soul. To be “pierced through” means to have Jesus’ soul resurrected within one’s own soul. The selectivity of the relative pronoun in the Nominative plural (“hoitines”) says this will not be experienced by everyone. It is “whosoever,” which means there will have been first a marriage of one’s soul to Yahweh; so, that marriage (a Spiritual Baptism that washes away all past sins) will make one’s soul be a Virgin womb (a Christ) in which the soul of Jesus can be reborn. Again, the use of “auton” means “himself,” where that applies two ways (host and Son resurrected), so the word can be translated as ‘the same,” because one is “the same” in the other.
In the third important segment that needs to be grasped (following another comma mark of separation), John wrote: “he will cut (off) against himself all those tribes of this of earth.” Here, the Greek word “phylai” translates either as “clans” or “tribes,” but also meaning “races of people.” This relates to the Greek word “kopsontai ep’” or “cut off against” “all” past relationships in the world (“of the earth”). When “of earth” is remembered to earlier mean “of the flesh,” this says one will “cut off against all physical ties,” because not everyone will be Jesus reborn. The “races of people” or “tribes” means the Jews were less likely to “cut ties” with family, if one important family member would not marry his or her soul to Yahweh. That ‘weak link’ cannot be allowed to weaken one’s rebirth as Jesus. All who worship ‘blood’ (or skin color) over Yahweh will not be members of the “he came in a cloud to me club.”
When John placed a period mark after that third segment, he then wrote a one-word statement, which he marked with exclamation. That one word is “nai,” meaning “yes” or “certainly.” This says there will be no question about any of this stated. It will be. The exclamation says being of the “blood of Christ” will be much better than being of any ‘blood’ relative to a ‘tribe” or “race of people.” This was then followed by the one-word statement, “amen,” which again says everything written is the “truth.”
In verse eight, the first word is a capitalized “Egō,” which is the Nominative first-person singular possessive pronoun “I.” Because this word is capitalized, “I” becomes divinely elevated to become a statement of possession by Yahweh – “I AM.” Jesus is the soul created by Yahweh – the “Yahweh elohim” of Genesis 2 (Adam). That soul is not an equivalent to Yahweh, as another identifying God (another “I”), as it is the Son of Yahweh, who speaks for the Father. Thus, when John then wrote, “I exist this Alpha,” where “Alpha” is another capitalized word that is divinely elevated, the meaning is Yahweh “IS,” with Adam-Jesus His creation that is His “Firstborn.” Yahweh speaks through the Son. When Jesus is in possession of a soul (as that soul’s new identity – “I”), that possession makes that soul of Jesus “First” (“Alpha”), as the Lord over the host soul and its flesh.
When John then followed “Alpha” with the word “kai,” that says it is also important to grasp “this O,” where a capitalize letter (called “Omega”) is divinely elevated to mean not only the last letter of the Greek alphabet, but the shape of a circle. The circle becomes a symbol of the wedding ring that states an eternally existing relationship of love is importantly “this.” While the letter can be read as stating “Omega,” this means the “Last” relationship one will ever have will be with Yahweh’s Spirit and His Son’s soul being one with one’s birth soul. The quest for a soul to return and be one with Yahweh is now complete. The “Circle” no longer has any gaps, as is depicted in the Greek letter “Ὦ”. Jesus completes this “Great O,” so a soul can know “rest” (“seven”).
Once that statement has been completed, following another comma mark, John wrote what appears as an aside, due to the next three words being written within brackets. That text is this: “{archēkai telos},: which says, “{beginning kai end}”. When this aside is affixed to the use of an “O” and not an “Ὦ,” then John is not explaining “Alpha kai O” as meaning “beginning kai end,” as much as he is explaining the Circle as forever joining the “beginning and the end, at any point within the Circle. Thus, the aside is a statement about the foreverness of a divine union.
Following a comma mark after the bracketed words (which the NRSV does not place in their translation, because they toss asides aside), John identified who is saying these words in verse eight. He wrote this:
“legei Kyrios ho Theos , ho ōn , kai ho ēn , kai ho erchomenos , ho Pantokratōr .”
The first segment here translates as, “he says Lord this God.” The third-person singular allows for either “it” or “he” that speaks. The capitalization of “Lord” divinely elevates the meaning to the controlling soul of a body of flesh, where the “Lord” is the possessing soul of Jesus. Still, that Son does not “speak” for “himself” (as “he” or “it” possessing greatness that is worthy of speech), but as “this God,” who is Yahweh, the Father. Thus, everything said by Jesus through one’s soul was the words sent by God, through the Son. Here, it is imperative to see all honor goes to Yahweh.
Following the comma’s mark of separation, John wrote, “this existing,” which reflects back on the statement of “I exist” (from “Egō eimi,” or “I I am”). There can be no “being” without Yahweh. All souls come from Yahweh, giving animated life to dead flesh (matter-dust-clay). Thus, a “self” is a “soul,” and a “soul” is an “existence.” Only those souls who marry Yahweh will be able to come to this dawning, which says “this existing” (oneself) serves God, through His Son.
Another comma mark then sets up a final use of “kia” (in this selection), where the importance is now stated to be focus on “this coming,” which is then “this Almighty.” Here, John is saying that all the hype about waiting until some mythical ‘end of the world’ for seeing Jesus “coming in a cloud,” that “coming” is “this” one just stated. When Jesus begins speaking for the Father within one’s soul-flesh, then “this coming” has come. That is then relative to the capitalized “Pantokratōr,” which is a divinely elevated statement that says Yahweh can do whatever He wants to do, whenever He wants to do it, because He is the “Almighty.” For anyone to translate these words so they imply that Jesus will come a second time in some unknown future, after Yahweh created Adam-Jesus as a Yahweh elohim to save the world, that concept is taking away the Savior Yahweh created and then sent to save souls. This means translators are blind to the “Almighty” being able to send His Son into Apostles and Saints MANY TIMES, beginning on the famous Pentecost Sunday.
This reading has been purposefully selected for reading during the Easter season (second Sunday of). The Easter season has mandatory readings from The Acts of the Apostles, because one does not Act as an Apostle unless one has been resurrected as Jesus, a Christ in the name of Yahweh (Israel). Everything read during the Easter season is designed for one to see the depth of meaning that leads one to see instructions being given to true Christians to Act, from divine possession (not a selfish mind that likes to fool people). This reading from John says that Jesus comes spiritually (“the clouds”). He comes to possess and speak as one’s “Lord.” He comes to speak for “God.” When Jesus speaks through one’s soul-flesh, that soul-flesh is then doing the Acts of an Apostle or Saint. There is no Salvation without fully understanding what John wrote here; and, what John wrote here is completely misunderstood by those who love making a dollar leading souls to ruin, in the name of some church.
[19] When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” [20] After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. [21] Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” [22] When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. [23] If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”
[24] But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. [25] So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.”
[26] A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” [27] Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” [28] Thomas answered him, “My Lord and my God!” [29] Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”
[30] Now Jesus did many other signs in the presence of his disciples, which are not written in this book. [31] But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.
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This is the Gospel selection that will be read aloud by a priest on the second Sunday of Easter, Year C [and all Years], according to the lectionary schedule of the Episcopal Church. This Sunday’s lessons will begin with a mandatory reading from Acts, where Peter spoke as one with the other apostles, speaking as Jesus reborn before Caiaphas the high priest, saying “We must obey God rather than any human authority.” That will be followed by a singing of either Psalm 118 (where new verses will be added to those sung on Easter Day) or Psalm 150 (only possible to be sung on the second Sunday of Easter). A new verse from Psalm 118 sings, “God is the Lord; he has shined upon us; form a procession with branches up to the horns of the altar.” Psalm 150 sings, “Hallelujah! Praise el in his holy temple; praise him in the firmament of his power.” A reading from Revelation will then follow, where John wrote, “Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.”
In 2018, I wrote about this reading selection and posted my views on a website I had at that time. Those observations are available here by a search of the reading. In 2021, I made a couple of tweaks to that commentary; and I wrote a new commentary, which I published just last Easter season. That commentary can also be read by search of the title reading. What I offered before is still valid. Both commentary titles tell of the “Spirit Holy,” based on the written text. The Scripture has not changed. However, I will now deeply add some new observations to those before, some of which have comes to me just recently. All need to be restated as importance worth knowing fully.
In the above translation by the Episcopal Church, from the NRSV, I have added the verse numbers. I believe it is important to see the transitions of that written, as each verse holds its own set of important statements that must be firmly grasped. This truth can be seen in how the presentation above has gaps between the verses, as this is a story told in multiple parts. The first part is Jesus appearing while Thomas is away. The second part tells of Thomas returning and being told Jesus had appeared. The third part tells of Jesus re-appearing after Thomas has returned. The fourth part sums up the forty days Jesus would spend with his disciples, and the importance that period of teaching would have on the world. Each part must have deep meditation placed on it; and, each part must be seen as if John were writing these verses for you specifically to understand. If it is read only as a story, then one is far from realizing Salvation. It is imperative to see John trying to help you see the truth, so you will receive the Spirit and become Jesus reborn.
I want to place important focus on John writing, “ēlthen ho Iēsous kai estēeis to meson”. He wrote that segment of words as the fifth segment in a verse that has six segments. Those words separate from the rest (by comma marks) and say, “he came this Jesus kai made a stance into this midst”. In that, the use of the word “kai” indicates importance must be seen in this “stand into this midst”. One must realize that prior to this, where “he came” (“ēlthen”), John had said the disciples hid in fear of the Jews, in a room where all the doors were locked. There was no knock on the door [which could have been, had Thomas returned – a ‘secret code’ knock]. He just “came.” When John then said “this Jesus” (“ho Iēsous”), the name “Jesus” is capitalized, which makes it have divinely elevated meaning. While everyone knows Jesus was divine, the written name “Jesus” means it should be read as saying the meaning behind the name: “Yah Saves.” So, John said while the disciples shook with fear and hid away, “Yahweh came to Save them.”
This understanding then leads to the “kai,” so the importance of “taking a stance into this middle” is speaking of Yahweh, as His Son’s soul, not some physical entity that suddenly appeared as a separate man in the room. The soul of Jesus “came kai took an upright position in union with each soul” (“the center” of each) that sat, leaned, stood, or curled up in some fetal position on the floor. This is most important to grasp.
In the Greek written by John in this segment of words, the word “eis” translates as “into.” It leads to “meson,” meaning, “middle, in the midst of, between, in the middle.” While that can certainly be read as saying, “Jesus came and stood in the middle of the room,” the word “eis” needs deeper understanding. According to HELPS Word-studies, this preposition properly means, “into (unto) – literally, “motion into which” implying penetration (“unto,” “union”) to a particular purpose or result.” Now, it could be nice to see Jesus as “in union” with the room, having “penetrated” it; but the use of “kai” forces one to see a soul (that of “Jesus”) “penetrates” and “takes a stance” within the “center” of human beings, by importantly coming “in union” with other souls (one at a time, all at once).
Here, it becomes important to dovetail this reading from John in with the reading from Luke 24:13-35 (read during the third Sunday of Easter in Year A), which tells of Cleopas and his wife Mary walking home to Emmaus, on this same Sunday – the first day of the week – after the Passover festival was over. They encountered some man that they did not recognize; and, he filled their souls with marvel, quoting how Scripture had been fulfilled by Jesus. They invited him to “Abide” (a capitalized “Meinon”) and we read, “he entered in of this to abide with themselves” (where a “self” is a “soul”). The word Luke wrote that says this pilgrim traveler “entered in” is “eisēlthen,” which is similar to John writing “came this Jesus” (using “ēlthen”). Both mean “to come, go,” with Luke’s usage adding “in,” which is like John adding “eis.” In Luke’s story, he wrote that this man broke bread and blessed it and then “he vanished having become away from them.” Up until that time, the soul of Jesus had “come in union” with their souls (their midst), in the same way the soul of Jesus entered each of the disciples’ souls, as John recorded.
For this selection to be read aloud by a priest on a Sunday in the Easter season, the point is to see the resurrection of Jesus is pointless, if that resurrection is not within one’s own soul. One has to see the Easter season as that time when the body of Jesus has forever been taken away. What appears to be his body of flesh is an illusion that will suddenly “vanish having become away from” one’s peepers. In the Acts reading, where Peter spoke as one with “the apostles,” everyone of those apostles were shaking with fear in this reading from John. The difference between shaking with fear and standing before the High Priest Caiaphas and telling him things only Jesus would say speaks loudly that Peter and the apostles were reborn as Jesus. This is the truth of Christianity.
Now, in John’s account we find Thomas was not there. Because it was evening on the first day of the week, it was time for a bite to eat. While it is not stated where this room everyone was locked inside was, for it to be the upper room in the Essene Quarter of Jerusalem (real close to where Caiaphas’ house was), the owner would have extended his generosity to the group, so they had access for the entire eight days of the Passover festival [Essenes recognized the Passover as Mount Carmel, in Samaria]. Because that room would be a loaner, one that does not come with free meals or a well-stocked kitchen, it would be necessary to leave to secure food. Rather than send everyone out (and the disciples locked in the room included women and children), Thomas (and probable his sons or the sons of the others) would have gone to get food, in order to bring it back for the whole group. Meanwhile, after Cleopas and Mary sat down for their evening meal (when Jesus was realized, before disappearing), they jumped up and began a quick walk back to Jerusalem, to tell the ones in hiding what they had witnessed.
The first block of verses speaks of the typical fears human beings have. They think they are bodies of flesh with life. They think their brains are the most powerful gods on planet earth. Their thought surround them with an overwhelming knowledge that their little bodies of flesh, despite having such big brains, as powerless against the human authorities … if those human authorities decide to come for little people who think and squash them like bugs. Everybody is afraid of its own shadow; and, everyone’s soul trembles within that body of flesh, cowering down in submission to the world. This fear is the wilderness test that is miserably failed. That failure is because a soul alone is nothing. It must be joined in divine marriage to Yahweh; and, then it must become the soul that gives rebirth to the resurrected soul of Jesus. This first block paints a picture that says every lead disciple in that room would have never been arrested for preaching in the temple, using the name Jesus while they preached. They never would have been freed from lockup; and, they never would have gone before Caiaphas as brave men, without all that divine union transfiguring their souls. Without Yahweh and Jesus reborn, all human beings are afraid to ACT.
The second block says Thomas (a name that means “Twin”) is one who is less afraid than the typical human beings. The capitalization of this name gives it divine elevation as a “Twin,” where that word means “made up of two similar, related, or connected members or parts : DOUBLE.” (Merriam-Webster’s 2a) This brings out the duality of the number “two.” While the one was afraid, the two was brave. Thomas was the one who volunteered to go out into the world and get food. While there, he would see what was really going on. Rather than let his imaginations get the better of him, he wanted to see for himself if there was anything to be afraid of. On a deeper level, a “Twin” becomes a statement of one soul being where a second soul is resurrected. As such, the soul of Jesus becomes the ”Twin” that becomes the Lord over a soul and its body of flesh; so, bravery takes control, leaving the fear to hide deep within.
Taking this into account, Thomas was not yet a “Twin” reborn of Jesus. He was a “Twin” of fear, who was the opposite, to the point of being dangerous. When Thomas told the others, “I hear ya, but I remember watching all you trembling so bad, I volunteered to go get food, just to get away from all your fears. Now you say your wild imaginations saw the man we all saw dead on a crucifix and wrapped in burial cloths, put into a tomb is now up and walking around. Well, for me to believe in ghosts, I have to see one to believe in one.” This becomes the part of humanity that does not accept anything that cannot be measured by the five physical senses. Therefore, Thomas is the “Twin” for religion, which is “Science.”
Now, when Jesus appeared [a word that does not appear in any text written in John 20] the first time, we read of Jesus speaking to their souls (the words “legei autois” translates as, “he says to themselves,” where a “self” is a “soul”), saying, “Peace to your souls” (from “Eirēnēhymin” likewise places focus on “themselves” – “souls”), the capitalization of “Eirēnē” says a divine elevation must be applied to the word that translates as “one, peace, quietness, rest.” I have written in the past about this becoming a ‘catch phrase’ for the Episcopal Church, where everyone runs around saying, “Peace to you,” as if anyone not filled with Yahweh’s Spirit can give the ‘Lord’s Peace’ to anyone. Here, we need to look at the truth that is said, which is possible when one realizes this is not some separate entity standing amongst the fearful disciples, telling them to “Calm down fellas and fellettes.”
The translation as “one” needs to be grasped. According to HELPS Word-studies, the word “eiréné” is: “from eirō, “to join, tie together into a whole.” Therefore, they add, “properly, wholeness, i.e. when all essential parts are joined together; peace (God’s gift of wholeness).” So, “Peace” is a true translation; but it is one that leads one away from the whole truth. For Jesus to be raised in the dead of his disciples’ bodies, he has become “One to themselves,” as “One with their souls.” Jesus was not talking like a two-fingered hippie Episcopalian priest or bishop, his soul had raised their souls to a state of divine “Oneness.” They were spiritually told, “We are One now.”
This statement was made before all the disciples were shown “his hands” and “his side.” When one reads the Greek slowly, with prayer, one sees that written says, “he showed <kai> his hands kai his side to themselves”. As such, everyone in the room became like the man who walked with Cleopas and Mary to Emmaus. Each one “showed” their own bodies as that of Jesus. They had become “his hands” and more importantly (“kai” usage) they became “his side,” where each of “their souls” (“themselves”) had been pierced (“eis” as “penetrated”) by his soul. The angle brackets around the word “kai,” after “he showed,” says the following statements are not visible, but hidden within. Thus, seeing themselves as a resurrected Jesus, they “Rejoiced” (“Echarēsan”), where that capitalization states a divine elevation applied to “Gladness.” They saw with their souls, not with their eyes. Not only did they know Jesus was raised from the dead, Jesus was raised within them, saving their souls from death (eternal life makes one “Rejoice”). With this realization known to each and every living human in that room, Jesus then repeated what he had said before: “Oneness to your souls.”
When John wrote, “Then the disciples rejoiced when they saw the Lord” (verse 20, NRSV), the capitalization of “Kyrion” must be seen as another capitalized word, raised divinely to a higher meaning than “Teacher” or “Master,” as a title. Because the soul of Jesus had been raised within his disciples’ souls (him in each one) – and they knew it by “Rejoicing” – that soul resurrected within each became each soul’s “Lord,” over their souls and their bodies of flesh. This is vital to see, as it was this “Lord” that possessed all of the apostles, so they preached in the Temple “in the name of Jesus,” which led the Sadducees of the Sanhedrin to have them arrested [the Acts 5 reading for this day]. Peter spoke to Caiaphas as “the Lord” Jesus, not as scared of his own shadow Peter.
When Jesus divinely spoke within them all, saying they each were “One” with his soul, Jesus then explained, (I paraphrase now) “Just as the Father sent my soul in the flesh, now that that flesh has returned to Eden, I now send your flesh out as me reborn.” When John then wrote, “enephysēsen,” meaning “he breathed into,” this is a statement of a rebirth, where birth receives a soul – the breath of life by Yahweh – now a second “breath of eternal life” was “breathed into” each breath of life in a body of flesh.
When verse twenty-two has only three capitalized words in one segment – “Labete Pneuma Hagion” – that says each soul then “Received” that breath of eternal life, as a soul joined as “One” with the soul of Jesus. The capitalization of “Receive” is what a wife does to her husband on her honeymoon. The divine elevation says each soul there was then married to Yahweh, as having “Received” Him in the marriage chamber. That was fertilization of the seed of Jesus was compliments of the “Spirit” of Yahweh, who not only breathed life into dead matter when they were born, He now had poured out His “Spirit” in Baptism over their souls. From that “Spirit” infusing their whole being (soul and body) they were then deemed “Holy, Sacred, and Set Apart by God.” This means all of the followers of Jesus then became “Saints.”
When the NRSV translates verse twenty-three as saying, “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained,” this is easy to misinterpret. Everything is written in the second-person and third-person plural. No one is given any powers to forgive anyone. Everything is relative to “if of a certain one,” which states a conditional for those new Saints, pertaining to their past sins. Some things they had been told were sins, when they were not (such as healing on a Sabbath). Some things they had done were sins they retained. The point of verse twenty-three is your past has been justified. It says, from now on you will act according to the voice of Jesus, who speaks for the Father; so, everything done in the future will be without judgment as a sin, regardless of what Sadducees on the Sanhedrin (and their minion scribes) might think. The problem that comes from not realizing this comes when some elevate mere human beings into pope-like positions, who then make believe he or she can forgive anything. Only Yahweh forgives. All others just say, “Yahweh, you know.”
When the second group of verses has Thomas returning, it is important to realize that Jesus did not leave. Jesus was still “One to their souls,” he was just “vanished” from someone doing the secret knock on the door and then being let in with some broiled fish and fixings (a super-sized to-go box). Therefore, when Thomas said, “Unless I do the physical proving that Jesus has indeed been raised from the dead, I will not believe,” there is merit to that statement.
The key word there is “pisteusō,” which either means, “I will believe” or “I will have faith.” The two are not the same thing. Thus, for Thomas to enter into a room that is filled with everyone else being Jesus reborn (just not looking like Jesus), Thomas reflects an outsider (a Jew, but without being reborn as Jesus that only meant he was a different style of Gentile) entering into a true assembly (ecclesia) of those Anointed by Yahweh’s “Spirit.” Everyone in that room was a true “Christian” because they had become “Received” by Yahweh, filled by the “Spirit” of Yahweh, and made “Sacred” by Yahweh’s forgiveness. Thomas was not so blessed. Thus, what Thomas said becomes the truth – the mantra – of ALL who are not filled with the “Spirit,” made “Holy” by Yahweh, and “Received” as Saints by the possession of Jesus’ soul. To be an outsider being told Jesus has risen will always have the same effect. Without proof of that divine presence within, nobody will do more than (“not”) say, “I will believe.” Christianity is not about belief. It is about faith; and faith comes by being Jesus resurrected within one’s soul – the proof needed.
In verse twenty-six, I have written in the past about this, but it bears repeating. The NRSV translation that says “a week later” is complete ignorance of how John wrote. He wrote, “after days eight,” which has absolutely nothing to do with saying “eight days later.” The Passover festival began a counting of the days until the first fruits would be deemed ripe and ready (on Pentecost – the Fiftieth Day). That count begins after the first full day of the Passover (15 Nisan) has ended. At six in the evening (official night; and, official change of date) the numbering of the “days” began with “one.” Sunday – the first day of the week – was the seventh of the “days.” When it became officially night (after six), then that time on the same day becomes the meaning of “after days eight.” The counting of the omer just became the “eighth” of the “days.” Each of the “days” means the Jews recite a prayer for that day. So, it wasn’t a week later. It was after the official time of night began and the official numbering of the “days” went from seventh to “eighth.”
This says Thomas had been out getting food and returned in time for all the food to be spread out on a table. All the people there (disciples and family – all filled with the “Spirit” and reborn as “Jesus”) were eating, with Thomas, when Jesus again suddenly appeared like he had before. Now, he is within Thomas, in the same way he was inside the souls of the others. Everything Jesus commanded Thomas to do, Thomas did it with his own body of flesh, having become the reborn body of Jesus. Thomas is truly a “Twin” with Jesus’ soul. Here, one needs to realize the truth of those words that make it seem as if Jesus were scolding Thomas.
After Thomas also realizes the soul of Jesus is his “Lord,” whose presence within his soul-body brough the blessings of Yahweh, his “God,” the soul of Jesus then “Spoke” within Thomas (from the capitalization of “Legei”). That divine inner voice said to Thomas, “Because you have seen me , you have faith.” The capitalization of “Because” raises this “Cause of faith” to an awareness of the presence of Yahweh’s Spirit AND Jesus’ possessing soul within. That “Cause” is the truth of divine possession. It goes well beyond anything possible to be believed, based on hearsay. The meaning of “pepisteukas” is it states true “faith in,” not simple “belief in.” When Jesus then continued, saying, “blessed those not having seen , kai having faith,” that demands one realize what “blessed” means.
In the so-called ‘Sermon on the Mount,’ the first focus made was on those “blessed.” This is generalized (based on the Latin word for “bless”) to be “the Beatitudes.” Everything written in Matthew (and others) uses the same word written here by John (only capitalized), “makarioi.” The translation as “blessed” transfigures into a statement that says, “saints.” Therefore, what Jesus told Thomas says, “saints are those souls having not seen with physical eyes, who importantly have faith nevertheless.” This says nothing bad about Thomas, because Thomas was a disciple of Jesus of Nazareth (born in Bethlehem), whose eyes knew what the body of Jesus looked like. Thomas, like all the others in that room, saw the body of Jesus as their own bodies. In the future, being able to visualize that long ascended body, having never laid eyes on the flesh that the soul of Jesus was born into, will be impossible. Still, saints will come as Jesus resurrected without that ability to see him as proof that he is raised from the dead.
This means that today, nearly two thousand years after Thomas had his personal epiphany that Jesus was raised in his flesh, one can still become a saint by Receiving the Spirit and being made a Saint, by doing the Acts told of in Scripture. One’s soul must hear n inner voice lead one to find the proof one needs through works of faith. One must be told to believe. One must take belief to a serious level of commitment. One must prove Jesus lived through the divine words of Scripture. When one sudden finds “he came this Jesus,” within one’s soul and flesh, then one will be able to see the truth of his wounds in one’s own flesh. One needs to be able to see divinely, not physically. That divine insight comes from sincere efforts of belief.
When this is realized, one can then see how John wrote that the full scope of Jesus is beyond what can be written and captured on pages placed in a book. When John wrote, “Now Jesus did many other signs in the presence of his disciples,” this must be read as meaning today, with one reading those words being a “disciple” of Jesus, who is “in the presence of his” soul. Those are the ACTS that Jesus commands one to do, once one has truly gained faith. When John then wrote, “these (words) are written so that you may come to believe that Jesus is the Messiah, the Son of God,” this says these words are written in a way that leads to belief, but through deeper inspection (with meditation and prayer) leads deeper to the truth, which becomes the proof of faith. One cannot simply believe that Jesus is the Anointed one, without being oneself (a “self” is a “soul”) a “Christ,” with the “Spirit” of Yahweh poured out upon one’s soul. That brings the divine possession of “Jesus” resurrected, where all such “Christs” are “brothers,” all “Sons” of the Father, in His name (Israel and Jesus).
As the Gospel reading chosen for the second Sunday of Easter, the point must be seen as oneself being like all of the frightened disciples. Fear comes from being mortal, knowing death awaits out souls, for Judgment. That fear can become the pretense of bravery, when one rejects the tenets of religion, as things said without proof. That rejection snowballs when those teaching have no divine possessions within their souls, being hired hands that recite prayers from books and do nothing that explained the truth of Scripture. To be in a room alone and frightened means to be a believer of Jesus, when the Church is known to persecute any and all who threaten their livelihoods by knowing the truth of Jesus raised from the dead. That says it is up to oneself to read Scripture and pray for the truth to be shown one. Acts of this nature bring forth the Angel of Yahweh that frees one from one’s prison and sets one free to teach, so others will not be led by the blind any longer. The truth of this reading from John has to be found on one’s own, because few priests are explaining this Scripture as I just have.
Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem. Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice saying to him, “Saul, Saul, why do you persecute me?” He asked, “Who are you, Lord?” The reply came, “I am Jesus, whom you are persecuting. But get up and enter the city, and you will be told what you are to do.” [The men who were traveling with him stood speechless because they heard the voice but saw no one. Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus. For three days he was without sight, and neither ate nor drank.
Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, “Ananias.” He answered, “Here I am, Lord.” The Lord said to him, “Get up and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul. At this moment he is praying, and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem; and here he has authority from the chief priests to bind all who invoke your name.” But the Lord said to him, “Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel; I myself will show him how much he must suffer for the sake of my name.” So Ananias went and entered the house. He laid his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on your way here, has sent me so that you may regain your sight and be filled with the Holy Spirit.” And immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, and after taking some food, he regained his strength.
For several days he was with the disciples in Damascus, and immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.”]
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This is the mandatory “First Reading” that comes from the Book of Acts. It will be read aloud on the third Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of Psalm 30, where David wrote, “You brought me up, Yahweh, from the dead; you restored my life as I was going down to the grave.” That song will be followed by a reading from Revelation, where John wrote: “I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, singing with full voice, “Worthy is the Lamb that was slaughtered to receive power and wealth and wisdom and might and honor and glory and blessing!”’ All will accompany the Gospel reading from John, where the prophet wrote, “Jesus said to them, “Bring some of the fish that you have just caught.” So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred fifty-three of them; and though there were so many, the net was not torn.”
In this mandatory reading from Acts 9, which is only read on this third Sunday of Easter, in the Year C schedule, this must be understood as telling of the acts of surrender, the giving of oneself to Yahweh. this is the story of Paul’s conversion; but there is no mention of that name here. The name “Saul” is written six times (a NRSV presentation of a seventh is not written, so I have stricken it out). The name “Saul” means “Asked For.”
In verse one is written “mathētas tou Kyriou,” which is translated above as “disciples of the Lord.” The Genitive case in “tou Kyriou” makes this better understood as “of this of Lord.” The possessive statement – “of Lord” – makes it easier to realize the persecution that Saul took out on “disciples, pupils, learners,” was “breathing threats kai murder” (terrible sins) against those who were no longer who they had been, as they (having been raised from dead) were possessed divinely by the soul of Jesus. The presence of that soul then had the old “disciples” submit to Yahweh and the resurrection of His Son, so Jesus’ soul became the “Lord” of their souls. That is the truth “of this” relationship with Jesus, Jesus had gained possession, “of this of Lord.” The capitalization of “Kyriou” divinely elevates this from a physical student-teacher relationship (physical Jesus was forever gone), to a spiritual one, uniting two souls as one, with the soul of Jesus becoming the “Lord of” the two.
When we read that Saul went to the high priest (Caiaphas) and asked “for letters to the synagogues at Damascus,” the use of “synagogues” (from “synagōgas”) means a written introduction to all the Jewish “gathering places” or houses of “assembly,” saying Saul had Jerusalem’s authorization to take any Jew who said Jesus was his or her “Lord” prisoner, and take them “bound” back to Jerusalem to be tried for heresy and slander. The use of “synagogue,” instead of “churches” (“ecclesia”), says Jewish Christians did not gather separately. The meaning of “ekklesia” was less about a place where Christians gathered together, as that would be the epitome of “preaching to the choir.” An “ekklesia” is the true meaning of a “church,” which is wherever two or three (a traveling ministry group) were each in the “name of Jesus” – each Spiritually possessed – so Jesus was there in each. That is the truth behind the term “Christianity” – ALL are Christs in the name of Jesus.
To see that Saul planned to travel to Damascus, thus he sought a permission letter to round up those preaching in the name of Jesus there and arrest them, the name “Damascus” makes this trip more than coincidental. While the precise name is unsure, it is believed to be close to meaning “The Beginning Of Salvation.” This is based on the Hebrew word “dammasq” having that essence of “Salvation. This is opposed to the Greek meaning of “Damascus” means “tameness” of “synchronicity.” While those can still be read here, the capitalization makes these be a divinely elevated state that says “Saul” (“Asked For”) was heading to a Spiritual transformation (one he did not expect).
When the NRSV translates, “suddenly a light from heaven flashed around [Saul],” the Greek word “periēstrapsen” is the third-person past tense version of the word meaning “to tie around,” implying “flashing around like lightning.” This must be understood as a spiritual “shining” (from “light” – “phōs”) that only targeted Saul. Because it came “from heaven,” that metaphor must be read as “spiritual” in nature, not visible to human eyes. Thus, anyone traveling with Saul would not have witnessed this “sudden light.”
When we read that Saul “fell to the ground,” the Greek word “pesōn” means “having fallen” (Aorist participle), with the next words literally saying, “on the basis of this earth.” Here, “earth” (“gēn”) must be read as meaning “of this world” or “of the flesh;” so, the metaphor says the sudden light flashed around Saul because he had become like a “fallen” angel, serving Lucifer, not Yahweh. Whether Saul fell down off a mule or tripped on a stone while walking, the literal fall is minor, compared to this spiritual encounter. This is due to the soul of Saul having sunk to such a lowly state of existence.
When we then read that Saul heard a voice, this voice was like the light, as it was inaudible to anyone else nearby. The repeating of “Saul, Saul,” is saying, “You Asked For this by serving Satan.” Then, saying, “You Are Asked For elsewhere; and, this light and voice comes to you because Yahweh wants your soul not to go to Satan.”
When we then read that Saul was asked, “why me do you persecute?” it becomes imperative to know “Jesus” (jumping ahead to that identification) had been dead and gone (physically) for some time. The “disciples of this of Lord,” whom Saul did persecute, were each Jesus’ soul resurrected into their soul-flesh; so, Saul persecuted Jesus many times over. He was heading to a place to round up some more Jesuses to take back to Jerusalem and persecute.
When we read of Saul asking, “Who are you, Lord?” the reality of the Greek written (“Tis ei , Kyrie ?”) literally translates to ask, “Who you exist , Lord ?” That should be read as if Saul thought he had died. He was asking if he had gone to heaven, where Yahweh was the “Lord.”
Then, Saul was told, “I am Jesus , who you are persecuting .” In that, the capitalized “Egō” is a divinely elevated statement of “I,” which in the first-person becomes Yahweh – as “I AM.” Following that is the word “eimi,” which says in the lower-case, “I am.” To then use the capitalized “Jesus,” which is divinely elevated to be the meaning behind the name, saying “Yah Saves,” then what Saul was told by a voice said, “Yahweh speaks through His creation, who is His Salvation.” Keep in mind that Saul (“Asked For”) was headed to “The Beginning Of Salvation” (“Damascus”).
Because the voice of Jesus is heard by Saul, identified as the soul who speaks for the Father, the soul of Jesus had already penetrated the soul of Saul. The presence of Jesus had cast out the demons that had possessed Saul’s soul. In this regard, verse five includes the following statements within brackets (seen as asides, so the NRSV throws all asides out the window).
“{sklēron soi pros kentra laktizein} . {tremōn tekai thambōn eipi , Kyrie , ti me theleispoiēsai} .”
That literally translates to state: “{harsh to you towards stings to kick} . {him trembling both kai he astonishing said , Lord , what myself to you intend to do} .” This second aside, stated by Saul, is not ended with a question mark. As such, Saul knew instantly – in his soul (thus the aside brackets, indicating an unspoken awareness) – his actions had become cruel, placing others under his feet, as if he was of some superior race of mankind, with some god-given (not God-given) right to persecute whoever he deemed fit. The soul of Saul “both trembles” with fear, but importantly, he felt an overwhelming presence within him, which brought “astonishment” along with his fear. His fear was of Yahweh (which should be). His astonishment was from the Spirit bringing into Saul’s soul the soul of Jesus, which made him realize how wrong he had been and how little he knew. Therefore, he recognized the soul of Jesus as his “Lord;” so, Saul submitted to that “Lord,” saying, “do whatever you intend for me to do.”
It is here that verse six has the voice of Jesus tell Saul, “get up and enter the city, and you will be told what you are to do.” Knowing what was said silently by Saul’s soul to the soul of Jesus, unheard by those with Saul, this command given is then said to be heard by Saul’s travel companions. However, there was no physical source for the voice seen. In the use of “anastēthi,” translated cheaply as “get up,” the image still has Saul “haven fallen on the ground,” so a command to “get up” makes sense to a common reader (and translator). However, the word means “raise up,” where Strong’s specifically says this word implies, “I rise from among (the) dead.” This (regardless if Saul was laying on the ground or not) speaks spiritually, as a command for Saul to stop sinning and sentencing his soul to eternal death.
When verse eight says, “Saul got up from the ground, and though his eyes were open, he could see nothing,” this indicates that the soul of Saul was indeed spiritually raised; so, he was no longer the bad hombre he thought he was before. His eyes were opened, but he no longer saw anything of the world as he had before. Saul found his soul alone was utterly blind to the spiritual reality that he said he revered. Saul could see nothing, because Saul’s physical eyes would no longer allow his brain to process external stimuli in the only way his brain knew. Thus, from being divinely “raised” and fully “awake” (from “ēgerthē” beginning verse eight), Saul could no longer see as Saul had before, his vision was then blocked from reaching his brain. Therefore, big bad Saul had to be led around by the hand, like a little child.
In the naming of “Ananias,” saying he was “a certain disciple in Damascus” (“tis mathētēs”) this says Ananias was another who was led as Jesus reborn. His name means “Yah Has Been Gracious” or “Graciously Given Of Yah.” This makes the name “Ananias” have a similar meaning to “John.” In the ‘optional’ (bracketed by the Episcopal Church) verses that tell the story of Ananias, it is important to see he has apprehensions, just as Peter had about going to meet with Gentiles, in a Gentile home. Both expressed the truth of their concerns; and, both were told not to worry, so both did as the soul of Jesus within led them to do. Therefore, I will not go deeply into interpreting these verses; just know all servants of Yahweh, reborn as his Son, retain their own soul identity. So, Christianity is not about being a mindless robot. It is about learning why the right way is the right way.
What is important to grasp in these verses is shown by the NRSV as saying, “laid his hands on.” This is where I have stricken the NRSV inserting the name Saul, which the Episcopal Church runs with, even when the NRSV footnote that naming as “him” was written. The Greek text written is this: “kai epitheis ep’ auton tas cheiras,” which literally translates to state (importantly – from “kai”), “having added upon himself these hands.” The use of “auton” (which the NRSV footnoted as not stating “Saul”) as “himself,” where a “self” equates to a “soul,” the plural number of “hands” must be seen as those of Ananias and Saul, who both were equally “hands” of Yahweh. The mistake is thinking any human being (a soul in a body of flesh) has some power to “lay hands on” someone and act like a god on earth. The touching of Ananias to the blind Saul acts as a transfer of Yahweh’s Spirit from one soul to another. The Spirit within Ananias was not his to use as he wished. Thus, he was sent there for that transfer purpose; and, this is called a baptism of Saul, which is was. However, the Baptism was from Yahweh, through His servant Ananias.
Finally (for this commentary), verse twenty is shown to state, “[Saul] began to proclaim Jesus in the synagogues, saying, “He is the Son of God.”’ While that appears to be what is written, the truth of the Greek is this: “Kai eutheōs en tais synagōgais ekēryssen ton Iēsoun , hoti houtos estin ho Huios tou Theou .” This literally says, “[Most importantly] immediately within these assemblies he began proclaiming this Jesus , because this he exists Son of this of God .” That says that Saul became one of all the “assembles” that would become called “churches,” which is not a building, but gatherings of those who all were Jesus reborn. As such, Saul began “proclaiming” that he was “Jesus” reborn, a name that means “Yahweh Saves.” Saul could truthfully make that “proclamation because this he exists.” Saul became a “Son” in the name of “Jesus,” because he was divinely possessed “of this” soul of Jesus and “of God,” through the “Spirit Holy.”
This is a very important way to read this selection, it being a mandatory Acts reading during the Easter season. Following last Sunday’s commentary about Revelation 1, where the thought of waiting until the end of the world to see Jesus coming again on a cloud from heaven is simply bad translations and being lazy about one’s faith. Saul was acting like a Roman that wanted to round up Christians and throw them to the lions in Roman arenas, just because he saw anyone claiming to be Jesus reborn as a heretic. Such a claim would make the Sanhedrin seem like murderers (which they were). There is absolutely no way for anyone to do the Acts of the Apostles without being divinely married to Yahweh, having receive His Spirit and been made a Saint. That allows one’s soul to be the resurrection place for the soul of Jesus – Yahweh’s creation for Salvation of souls. It is not a hard thing to see. It is just the problem of so many calling themselves Christians (like Saul called himself an honored Jew) are blinded from spiritual matters. One has to stop seeing the lies as the truth and find a Saint to touch with his or her Spirit, so Yahweh can Baptize one to Holiness.
1 I will exalt you, Yahweh, because you have lifted me up *
and have not let my enemies triumph over me.
2 Yahweh elohay, I cried out to you, *
and you restored me to health.
3 You brought me up, Yahweh, from the dead; *
you restored my life as I was going down to the grave.
4 Sing to Yahweh, you servants of his; *
give thanks for the remembrance of his holiness.
5 For his wrath endures but the twinkling of an eye, *
his favor for a lifetime.
6 [5] Weeping may spend the night, *
but joy comes in the morning.
7 [6] While I felt secure, I said, “I shall never be disturbed. *
[7] You, Yahweh, with your favor, made me as strong as the mountains.”
8 [7] Then you hid your face, *
and I was filled with fear.
9 [8] I cried to you, Yahweh; *
I pleaded with adonay, saying,
10 [9] “What profit is there in my blood, if I go down to the Pit? *
will the dust praise you or declare your faithfulness?
11 [10] Hear, Yahweh, and have mercy upon me; *
Yahweh, be my helper.”
12 [11] You have turned my wailing into dancing; *
you have put off my sack-cloth and clothed me with joy.
13 [12] Therefore my heart sings to you without ceasing; *
Yahweh elohay, I will give you thanks for ever.
——————–
This is the Psalm that will read aloud in unison or sung by a cantor on the third Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will follow the mandatory reading from the Book of Acts, where we read of Ananias coming to Saul (to become Paul) and “immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, and after taking some food, he regained his strength.” This pair will be followed by a reading from Revelation, where the Apostle John wrote, “Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing, “To the one seated on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” All will accompany a reading from John’s Gospel, where Jesus appeared before his disciples at the Sea of Galilee, where we read: “When they had finished breakfast, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my lambs.”’
In the above presentation, you will note several corrections that I have made. Most readily visible (from bold letters) is the proper name “Yahweh” replacing some variation of “the Lord” that has been presented, which is not what David wrote or meant. Of one of the presentations of a capitalized “Lord” (in verse eight), the reality is the word “adonay” was written, which is a plural number “lords” (not a singular, capitalized “Lord”). I have restored that in italics; and, in italic lettering, I have restored the Hebrew (transliteration) that David wrote, which has been glorified with capitalization and singularity, as “my God.” That is not the intent of those uses; so, I have restored the truth that is written. Finally, the Episcopal Church has modified this song of praise to be the odd number of thirteen verses, when in reality it is only twelve verses (as shown in the NRSV translation). I have amended the true verse numbers in bold, within brackets.
I wrote my observations about this Psalm when it appeared for singing during the Ordinary after Pentecost schedule last year (Year B). That commentary can be viewed at this link. Because my focus at that time was directed toward shining the light of this song of praise on the accompanying readings, which differ from those of this third Sunday of Easter, I will approach this Psalm 30 analysis from a perspective that makes it support the theme of Jesus being resurrected in those who have submitted their souls to Yahweh, serving Him as His wives. That service will thereby have the soul of Jesus reborn into new flesh.
Not read aloud today (or any other time a psalm has an introduction in verse one), is an introduction that literally states: “A psalm song to consecration of the house of David.” The NRSV places a header in bold, separate from and above the lyrics, stating: “A Psalm. A Song at the dedication of the temple. Of David.” In this, the Hebrew (transliterations) that says “hab·ba·yiṯ lə·ḏā·wiḏ “ – “the house of David” – needs to be seen as having more lasting value than a song sung at the opening of the new tabernacle on the mount, where the Ark of the Covenant had been securely placed, with all the altars and other temple articles arranged within. David would not be divinely inspired to write a ‘one-time psalm.’ This means “the house of beloved” [the meaning of “David” is “Beloved”] needs to be the deeper meaning that guides one through the singing of this song – forever. All who sing it are to be the “Davids” who are married to Yahweh and members of the “house” called “Israel” – a name that means: “Who Retain Yahweh as one of His elohim.”
In verse one, where the NRSV translates, “I will exalt you, Yahweh,” the Hebrew word “rum” (transliterated as “’ă·rō·w·mim·ḵā” – as “I will exalt you”) means “to be high or exalted, rise.” The first-person should not be read as David thinking he was so high and mighty that he, himself (“I”), had any ability whatsoever to “exalt Yahweh.” It is a statement that is meant to be read the other way around, as David saying “I have been exalted by you Yahweh.” Because the “I” of David “will be high” and “raised” by “Yahweh,” all credit for that “exaltation” goes to the true High and Mighty. When David wrote this lyric in the first-person, it was Yahweh leading him to write so all of his “house” would also sing in the first-person, singing the same “exaltation of Yahweh,” because Yahweh “will have raised” them too.
This aspect that gives credit to Yahweh is then found sung in the following words of verse one: “because you have lifted me up and have not let my enemies triumph over me.” In that, the Hebrew “ḏil·lî·ṯā·nî” (from “dalal”) means “drawn out (as of water),” such that “lifted up” implies bringing from underground to the surface, as opposed to raising from the surface to the sky. This is David singing praise for the escape from death, where bodies are placed underground after their souls have separated from their flesh. The element of water always implies (as metaphor) the emotional state of being. Therefore, not having one’s “enemies triumph over me” means Yahweh has saved David from being killed (taken to death) by enemies. All honor and glory from victory is Yahweh’s and Yahweh’s alone.
When verses two and twelve sing of “Yahweh elohay,” the possessive pronoun must not be read as David having any control or ownership of “God.” To say “my God” makes it appear that David saw Yahweh as his to call upon, like Yahweh were his slave. The possessive goes to Yahweh. The “my” refers to David being one of Yahweh’s “elohim,” so David’s soul was possessed by that inner angel (call it the resurrection of Jesus’ soul) – filled with the Yahweh elohim of Adam. The possessive states a relationship that is Father to Son (the Yahweh to the elohim) and the relationship of “brothers,” where the soul of David was able to call his possessive soul (Jesus) in that way. Thus, the possessive pronoun “my” says David was “Anointed” as a Son of Yahweh, which was the possession of “elohay” (“my elohim”). The plural number is then the soul of David having received the Spirit of Yahweh, along with the possessing soul of Jesus.
In verse two, following David announcement he was an elohim and in the possession of Yahweh, he again used the first-person to sing, “I cried out and you healed me.” The NRSV shows this as “restored my health,” but the Hebrew root word is “rapah” (transliterated as “wat·tir·pā·’ê·nî”), meaning “to heal.” The construct then says, “you have healed me.” This “crying out” (implying “for help”) is relative to the “enemies.” When David then sang “you healed me” from “my enemies,” this says the “enemies” are always those demon spirits possessing oneself (one’s soul), which reflect the emotional addictions to the world that sinks a soul underground (metaphorical death, due to unsaved mortality). Therefore, the “healing” done by Yahweh was removing all demons, who were the true “enemies” leading one to death.
When verse three then says, “You brought me up, Yahweh, from the dead; you restored my life as I was going down to the grave,” this must be seen as the resurrection theme of the Easter season. While this translation makes that clear to see, the literal translation offers insights that the translation cannot capture. Here is the Hebrew text (transliterated) of verse three:
Notice the brackets and parentheses that surround the last three words. Whenever brackets or parentheses appear in the written text, this denote an unsaid – therefore spiritual statement – that must be discerned. This literally translates to state this:
“Yahweh you ascended from the underworld my soul , you have kept me living , [that I should not go down](that I should not descend as waters seep) .”
Here is verbiage that supports the view of being “drawn out (like water).” The use of “sheol” (meaning “underworld”) becomes like metaphor for a cistern, which is a natural hole in the rocky earth that collects rainwater runoff in the wilderness, before sinking further underground. To have a “soul” (“nephesh” as “nap̄·šî”) be kept from sinking lower and lower, to be “drawn out” is now “to ascend.” Here, the word “alah” (“to go up, ascend, climb”) must be realized as singing about the penetration of a “soul raising one from death.” That soul is Jesus’ (a Yahweh elohim). The unspoken words (in brackets and parentheses) mean this sinking is not physical, but spiritual; so, an eternal soul (which can never die) is not “kept living” or “kept alive” when it is always destined to reincarnate in a body of mortal (death bound) flesh.
Verse four then echoes the words of Psalm 150, which says “Hallelujah!,” which means “Praise YAH!” Here, David wrote, “sing praises Yahweh you pious of him.” Again, this is not David suggesting that the brains of people think up the words of songs to sing to Yahweh. It is Yahweh within one’s soul that elicits an immediate joy and elation that has such a high vibratory rate it is greater that music can define. As for “his pious,” that can only be a state of righteousness that is possible from being cleansed by an outpouring of Yahweh’s Spirit and the divine possession by His Son’s soul. This is the presence that brings one to “praise.”
The last half of verse four sings, “and give thanks , from remembrance from apartness .” Here, the Hebrew “godesh” (as “qā·ḏə·šōw”) means “apartness, sacredness,” where one’s soul has been set apart from those unsaved mortals. It is this “apartness” that makes one become a “saint” (or “pious one”); and, for that “sacredness” one owes Yahweh His “thanks” due. Still, one “gives thanks” because one “remembers” how close one’s soul was to death, when it was “separate” from Yahweh.
Verse five is shown by the NRSV as saying, “ For his wrath endures but the twinkling of an eye, his favor for a lifetime.” That over-simplifies the truth of what is stated; but that simplicity is nice to know. It just has little depth of meaning, really making no sense. The Hebrew written literally translates to state the following:
“because a moment his face accompanies his acceptance to evening may pass the night weeping , and dawning shouts of joy .”
In this, the Hebrew word “aph” is constructed as “bə·’ap·pōw,” giving the impression of “his wrath” or “his anger.” The same word means “face,” which must always be read as the Covenant’s First rule, which is to wear no other “face” before Yahweh, other than His “face.” To wear that “face” shows the world the “wrath” one has possessing one’s soul, protecting one’s soul from predators. By reading this as “face,” the words “ḥay·yîm bir·ṣō·w·nōw” become the “alive” state of being, which is a “favor” placed upon one’s soul. The word “hayim” means “alive, living,” but also is acceptable as “accompany,” so in the plural it says two are ”alive” in one. That is the resurrection of the soul of Jesus; and, this presence makes it possible to enter into the “evening,” when light weakens and the darkness (death) of “night” comes. That death “may pass” as the time of Salvation for a soul; so, the soul not being condemned to reincarnation is then awakened to a new “morning” or “dawning” that brings forth exceeding “shouts of joy.”
This second half of verse five is where the Episcopal Church saw fit to make death and resurrection its own verse. That is impossible without wearing the “face” of Yahweh; and, that can only come from divine marriage of a soul to His Spirit. This makes verse five (the whole written by David) be an explanation of the “praise” that is due Yahweh.
Verse six is a short verse, which literally states: “and I said in my prosperity ; not shall I be shaken I eternal .” Here, the construct “wa·’ă·nî” states “and I.” This states a possessing identity that has been “added” to one’s ordinary first-person “I.” It is this possessing entity that “speaks” for one’s soul-flesh. It is this possessing soul (the resurrection of Jesus’ soul) that brings one’s soul “prosperity,” which is called “mine,” in the possession of a state of “ease.” It is then this possessing factor that makes it impossible for that possession to be “shaken” or “brought down.” By saying, “I eternal,” the first-person states the eternal soul has been freed to reach that “eternal” state of being. This verse this follows verse five singing about death and resurrection.
The true verse seven then literally says, “Yahweh by your acceptance you have taken a stance my mountain strong you concealed your face , I became terrified .” This is David singing about the presence of Yahweh giving him the strength that is insurmountable in the world. The second-person uses of “you” and “your” speak as a duality, where each are the other, so both are “you” in possession of one another. David’s soul had to make the commitment to “accept” Yahweh, just as Yahweh had to “accept” David’s soul. This “acceptance” (from “bir·ṣō·wn·ḵā” the construct saying, “with your favor” [NRSV]) also translates as “goodwill, favor, acceptance, will;” so, both David and Yahweh were joined out of mutual love. Once this union has allowed David to know the mountainous presence of Yahweh’s strength, the thought of losing that presence and protection becomes a fear of Yahweh,” in the sense the “fear” is in losing that union. This is the meaning of “fear only Yahweh” and nothing else.
Verse eight then has David singing, “to you Yahweh I called ; and to adonay I showed favor .” Here is where both “Yahweh” and “adonay” appear in the same verse, separated by a semi-colon. The word “adonay” (in the plural number) is like the use of “elohim,” and David’s use of “elohay” says “my gods,” not “my God.” The resurrection of the soul of Jesus within a wife of Yahweh means one’s soul has added a “Yahweh elohim,” which is the possession of “my elohim.” The plural of “adon,” meaning one “lord,” is the same as an “elohay,” but more than the “elohay” being only one’s “lord,” it is the minister overwhelming one’s soul, so the “adonay” are the “teachers” who will have disciples to teach. Thus, this verse says David “called out to Yahweh” for salvation; and, salvation came in the name “Jesus” (meaning “Yah Saves”). One then “shows favor” to others, expressing how Yahweh has “favored” oneself, by becoming an “adonay” for the benefit of others.
Verse nine then asks two questions, which are relative to this ministry for others. The first question asks, “what profit in my blood when I descend to the pit will praise you the dust ?” This says the physical presence of Yahweh and the soul’s possession by His Son does the world little good, when that presence is placed in matter without life, which will return to “dust.” The second question asks if “dust” is capable of “telling the truth.” Therefore, the focus of having Yahweh and His Son within one’s soul-flesh is to “tell the truth,” so others will know it and be led to the same divine unions.
Verse ten then sings the message of an “adonay.” It says, “hear Yahweh and have mercy on me Yahweh become my helper .” The Son of Yahweh (Yahweh elohim Jesus) speaks through a submissive soul, so the same cries for help oneself made – which found “favor from Yahweh” – are preached to others. In that way more than oneself will find “mercy” and “assistance.” Following verse nine ending with a focus put on the “truth” being “told,” only the “truth” of salvation will be “heard.” That means seekers of “truth” will be drawn to the message of a “teacher.”
Verse eleven follows, singing the praises of those led to salvation by an “adonay.” David literally wrote (in English translation), “you have turned my wailing into dancing for me you have opened my sackcloth ; and girded me with gladness .” In this, a “sackcloth” (from “saq”) is a garment of mourning, which means it is made of black animal hairs, symbolic of death. This means the “wailing” is self-pity, from knowing one will die and one fears the consequences of a sinful life. To “turn” that state of being into one of “dancing,” where the “sackcloth” has been “opened” and one is freed fro that ‘shroud,’ the elation comes from knowing salvation has been gained. To be “girded with gladness” means one’s soul has been made one with Yahweh and His Son, forevermore.
Verse twelve then begins with one construct that says, “to that purpose” or “to that intent” (as “lə·ma·‘an,” from “maan”). This is followed by a vertical bar, or a sign of rest and pause before continuing (“׀”). This says the final verse’s focus is on the “purpose” of David writing a song that would forever be to “consecrate his house,” where all who seek Yahweh in marriage will find this song as the “purpose” it is written. Following the vertical bar, David sang: “may sing praises glorious and not be silent ; Yahweh elohay, forever I will give thanks to you .” To “sing praises … forever” means to have one’s soul forever saved from the death of reincarnation. One who has received the Spirit of Yahweh and been reborn as His Son will never “be silent.” The intent is to make Apostles and Saints be the continuation of Jesus Christ walking the face of the earth – Saving souls!. All Saints are able to claim “Yahweh elohay,” as that means the soul of Jesus has been resurrected in their souls. The word “forever” is then a statement of eternal salvation; and, that is “intended” to be given to more than oneself.
As a chosen Psalm to be sung on the third Sunday of Easter, when the theme of Jesus’ resurrection is in full bloom, it is vital to realize Jesus’ soul existed long before Jesus of Nazareth was born from the womb of Mary. Yahweh created the soul of Jesus in Adam. It is the soul made for the purpose of saving lost souls. That salvation does not come from believing in stories about Jesus; it comes from having become Jesus reborn. That then extends well beyond selfish manipulation of Yahweh and His Son, to the point of one going into ministry as Jesus reborn. If David knew of this experience and wrote this song for all future members of his “house” to be led by, then it is time to become a family member in that holy “temple.” This song is meant to praise the resurrection of Jesus in all souls that will find salvation.
I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, singing with full voice,
“Worthy is the Lamb that was slaughtered to receive power and wealth and wisdom and might and honor and glory and blessing!”
Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing,
“To the one seated on the throne and to the Lamb be blessing and honor and glory and might forever and ever!”
And the four living creatures said, “Amen!” And the elders fell down and worshiped.
——————–
This is the Epistle selection that will be read aloud on the third Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will follow a “First Lesson” that is a mandatory reading from Acts. In Acts 9 we read, “Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem; and here he has authority from the chief priests to bind all who invoke your name.” But the Lord said to him, “Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel;” That will be followed by a singing of Psalm 30, where David wrote, “Sing to the Lord, you servants of his; give thanks for the remembrance of his holiness.” All readings today will accompany the Gospel of John, which says: “Jesus said to them, “Come and have breakfast.” Now none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord. Jesus came and took the bread and gave it to them, and did the same with the fish. This was now the third time that Jesus appeared to the disciples after he was raised from the dead.”
When Revelation is read, it is vital to understand it as a divine vision or dream. That which John wrote is not physical, but spiritual. It is the metaphor that must be understood. In the verses before these selected four verses, John wrote of the “seven seals” that kept the “scroll” from being read. The “Lamb” came to open the scroll and read it. This led all the “elders” (“twenty four”) to fall down before the Lamb and sing, “Worthy are you to take the scroll , kai to open the seals.” This means the ability of “completion” (metaphor for “seven”) is to understand Biblical Scripture (“scroll” is “biblion”) by breaking the “code” or “divine syntax” of Scripture, where “seals” (“sphragidas”) means “proofs.” The way one does that is by allowing the “throne” of Yahweh be in one’s heart (or soul), so the “Lamb” can be resurrected (His “right hand” extension into the world) in one’s soul-flesh. those are who fill the “golden bowls” with the “incense” of their “prayers” – “saints” in the name of the “Lamb.”
This becomes the Easter season theme of resurrection. John did not write some metaphor of the end of the world. He wrote explanations for Christianity that had taken place when he wrote; and, that past and present history would extend into the future, as long as the “Lamb” is to be reborn into “saints” (from “hagiōn”). This concept needs to be held when reading these four verses.
Verse eleven begins with a capitalized use of “Kai,” which is followed by a one-word statement: “eidon.” That is the first-person Aorist Indicative form of “horaó,” so the meaning says, “I saw, looked upon, experienced, perceived, discerned, or I was made aware.” HELPS Word-studies says of this word: “properly, see, often with metaphorical meaning: “to see with the mind” (i.e. spiritually see), i.e. perceive (with inward spiritual perception).” Because Revelation must be understood as a vison of metaphors, the best translation (made most important to grasp by a capitalized “Kai”) says, “I perceived” or “I discerned.”
That major importance of discernment or perception is then followed by five more uses of the word “kai” (in the lower case), where those denote important elements of this vision beheld by John. Those five are stated as this (with a semi-colon placed after the third segment, making the final two important elements be a separate but related part of this whole stated in verse eleven):
“kai I heard sound of messengers [angels] of many encircled of this of throne ,
kai of these of living beings ,
kai of these of maturity in seasoned judgment [elders] ;
kai it existed this number of themselves myriads [ten thousands] of myriads ,
kai thousands of thousands .”
From discerning “angels” as “messengers,” whose heart centers (their souls) are “encircled” (rather than “around”) “of this of throne,” the meaning is these “angels” are the “saints” of the earth. All of them have Yahweh within their souls; so, all of them are His “messengers” upon the earth. By not translating “zōōn” as “living creatures,” where that use of “creatures” takes away from the key meaning that is “alive” or “living” (as opposed to being “creatures” of death), the root meaning of “zoon” is “something alive.” This must be seen as a statement of those human beings that have earned eternal salvation, thus are made “alive” in the flesh (life animating matter that is dead). This gaining of “life” in the flesh means those “messengers” are “elders,” which means they have “matured in seasoned judgment,” which can be seen now as having “matured in Christ,” which is the “Anointment” of Yahweh, who sits on the “throne” that “surrounds” all of these “angel messengers.” Following the semi-colon, the two important statements say John “discerned” the number of these was (in essence) too many to put a fixed “number” on. This is a statement of the profound growth experienced by true Christianity, where all were “Anointed” by Yahweh. However, the second segment here is only one-tenth as much as the first segment, which shows a great decline in those “numbers.” That shows a rise, followed by a steep fall. That fall would be why Jesus spoke to John and had him have this divine vision.
Verse twelve then follows the “myriads” and “thousands” as creating a “sound” that “calls out” (“says”) “loudly”, “Worthy he exists this Lamb this having been slaughtered , to receive this power kai abundance kai insight kai strength kai honor kai renown kai blessing !” Within this are six uses of “kai,” with each one showing the importance of the soul of Jesus (the “Lamb”) having been placed (“he exists”) within the souls of those singing “loudly.” The capitalization of “Axion,” meaning “of Weight, of Worth, Worthy,” is a repeating of its use of “Axios”in verse nine (not read today), where the “Lamb” was deemed “Worthy” to take the “scroll” and “open the seven seals.” Now, this use says the “saints” have become “Worthy” from being the rebirth (“he exists”) of Jesus (“the Lamb”), making all “saints” have the traits importantly listed, which makes them sing loudly in praise.
Verse thirteen then also begins with a capitalized “Kai,” showing another major statement of importance to grasp. This that must be understood says, “every created thing which within this spiritual [heaven]”. Here, the word “ktisma” clearly states “creature,” furthering the use of “zōōn,” where focus was placed on “living creations.” The translation as “created things” removes the spectacle of a “creature” and makes it be stated as “created things,” which are all the creations of Yahweh. To then make it be most important to grasp this is relative to “heaven,” that should be read as the “spiritual” that is giving life to “creatures. This reference to “heaven” is then a major statement that all “things” with “life” “within” has a soul, given to it by Yahweh.
This powerful statement then follows with four internal uses of “kai” (in the lower-case), which makes important statements about all which possess souls. They are then stated as follows:
“kai on the basis of of this earth ,
kai underneath of this of earth ,
kai on the basis of of this of sea < exists > ,
kai these within of themselves all ,
In the first two important segments, the use of “earth” must be read as “flesh.” This is the “earth” that is most able to animate as “living,” as opposed to dirt and rock. This means the first important segment is placing focus on the presence of “heaven” or a “soul” in “flesh.” The second segment than makes one be aware that the “soul” is not visible, as is the “flesh,” because it is “underneath” it. This becomes metaphor for a “soul” being the “underlying” source of “life,” which is unseen and undetected or provable by science. In the third segment, the use of “of sea” becomes metaphor for the flow of life that engulfs the “earth.” The “sea” (as a reference to water) becomes symbolic for the emotional states that come from “being” alive. When the word “estin” is found placed within angle brackets it is a silent statement that life “exists” as a “sea” that ebbs and flows. In David’s psalms that tell of the Leviathan, it existed in the “sea,” as metaphor for the Spirit that possesses humanity, either as a good entity or bad (either way an elohim). The angle brackets show this hidden nature of “elohim” in the “sea.”
It is then from this “sea,” which is metaphor for the “myriads” and “thousands,” who then were “heard” by John’s soul “calling out” the next song of praise. Following a colon mark, the following is said:
“To this dwelling on the basis of this throne , to this Lamb , this blessing kai this honor kai this renown kai this strength unto these ages of this of ages .”
Here, the “saints” are singing praise for having Yahweh “seated” within their souls, where His “throne” makes Yahweh be the King of all. As such, the body of flesh becomes a temple, where the “throne” is the Ark of the Covenant, which represents the marriage vows sworn in divine union. With the body becoming a temple, Jesus (“this Lamb”) is given the role as High Priest, which makes him become “Lord” over one’s soul-body, who obeys his commands. This presence is the ”blessing,” which makes one created as “alive” by Yahweh be the “blessing” of sainthood. This is an “honor” given always to Yahweh, with the “renown” being in His name in marriage [“Israel”], while also in the name of Jesus Christ” [“Yahweh Save through Anointment”]. The “strength unto these ages of this of ages” is the promise of eternal life, through total submission of one’s soul to Yahweh.
Verse fourteen also begins with a capitalized “Kai,” making it be of major importance to grasp. Here, that great importance is placed on “the four living beings they kept saying”. Here, the number “four” (which was stated previously in verses six and eight [unread today]) must be seen as being symbolic of a solid foundation. This means Yahweh being seated within one’s soul, with His Son (“this Lamb”) the Lord of one’s flesh, that has made one be a “living creature” that is “alive in being,” so it is impossible for that union to ever be broken. Thus, those saved souls forever said, “Amen,” which means that spoke the “Truth.”
Following a period mark after “Amen,” John wrote another “kai” (in the lower-case), which shows importance needing to be read from “these matured men having seasoned judgment they fell prostrate kai worshiped .” The importance here says all who will become “alive” with eternal life, therefore being ministers of Yahweh, as His Son, they will project as “matured [in Christ] men [and women, all reborn as the Son] possessing seasoned judgment [Baptized by Yahweh’s Spirit].” This is so because they submitted their souls to Yahweh in totality, allowing themselves (a “self” is a “soul”) to be totally possessed by Him and resurrected as His Son’s soul in one’s soul. That is the meaning of them “falling prostrate,” because their self-will and self-egos all died – “fell down.” They “worshipped,” which means they gave all honor and praise to Yahweh for having saved their souls.
Unstated in the above text is an ‘aside,’ which is a final statement made in verse fourteen, which is enclosed in brackets. This segment of words translated into English as follows:
“[ to the living upon these ages of these of ages . ]”
This unstated aloud statement becomes insight that says these four verses will always state the truth about what frees a soul from the bondage to death that comes from being eternally recycled back into bodies of flesh [back to the “earth”] that will always die and start all over again. For as long as souls exist on the earth in “living creatures,” the “saints” will be sent to lead the lost to be found. One’s soul can only become a “living being” through sacrifice of self to Yahweh and totally submitting to Him in divine union. Only when “the Lamb” is resurrected within one’s soul, so the “scroll” can be taken and the “seals broken,” will the truth be exposed that gives one faith, along with the promise of eternal life.
As the Epistle reading during the third Sunday of Easter, when the theme of Jesus being raised from the dead has to be seen in each individual soul seeking eternal life [more than Jesus being saved alone], John’s Revelation must be seen as speaking of the truth of this meaning. Readings from Revelation are found in each of the six Sundays of Easter, in Year C. This says John did not write about some nebulous ‘End Times’ that can always be far away and never now. Everyone has an “end time” that is called death, which is known because a soul is placed in mortal flesh. These four verses, pulled from the fifth chapter of Revelation, says all must be married to Yahweh, with His “throne” within one’s heart and soul (love and marriage), which brings about “the Lamb,” who was “slaughtered” as a sacrificial Lamb, so his soul could be raised in the dead flesh of others. This will make one a “saint,” who will then be one of the “messengers” of Yahweh, spreading the Word known to be true by the Son. An inability to read these four verses as stating the truth above says one is not yet a “living creature.” One still needs to be raised from the dead.
Jesus showed himself again to the disciples by the Sea of Tiberias; and he showed himself in this way. Gathered there together were Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples. Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.
Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. Jesus said to them, “Children, you have no fish, have you?” They answered him, “No.” He said to them, “Cast the net to the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in because there were so many fish. That disciple whom Jesus loved said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the sea. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off.
When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. Jesus said to them, “Bring some of the fish that you have just caught.” So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred fifty-three of them; and though there were so many, the net was not torn. Jesus said to them, “Come and have breakfast.” Now none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord. Jesus came and took the bread and gave it to them, and did the same with the fish. This was now the third time that Jesus appeared to the disciples after he was raised from the dead.
When they had finished breakfast, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my lambs.” A second time he said to him, “Simon son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Tend my sheep.” He said to him the third time, “Simon son of John, do you love me?” Peter felt hurt because he said to him the third time, “Do you love me?” And he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.” (He said this to indicate the kind of death by which he would glorify God.) After this he said to him, “Follow me.”
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This is the Gospel selection that will be read aloud by a priest on the third Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. This will follow a mandatory reading from Acts, where we are told of Saul being touched by the soul of Jesus, where we read: “The men who were traveling with him stood speechless because they heard the voice but saw no one. Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus. For three days he was without sight, and neither ate nor drank.” That will precede a singing of Psalm 30, where David wrote: “You have turned my wailing into dancing; you have put off my sack-cloth and clothed me with joy.” That will be followed by a reading from John’s Revelation, where his prophetic dream saw this: “many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, singing with full voice, “Worthy is the Lamb that was slaughtered to receive power and wealth and wisdom and might and honor and glory and blessing!”’
The whole of John’s twenty-first chapter is only twenty-five verses; so, this reading selection is almost a whole chapter. A whole chapter of Scripture demands a full commitment to desire to understand that read. Anything less than that is pretending to be a Christian; and, that becomes the meaning of Jesus teaching his disciples the parable of the sheep and the goats. The sheep are those who serve Yahweh totally, becoming raised from the dead as Jesus reborn. The goats are the pretenders that find out pretending finds no reward. In verbiage that John is known for, his use of the “antichrist” needs to be realized to mean what that word says: Being against (anti-) receiving the Anointment of Yahweh (“Christ”) and being reborn as His Son. Those who reject Scripture knowledge – which can only come through the divine presence of the Lamb within (seals hiding the truth of the scroll broken) – will never be led to a full commitment to Yahweh, rejecting his proposal of marriage, so the truth will not be revealed.
To even begin to understand John’s twenty-first chapter, one must realize that the last two verses of his twentieth chapter summed up his book, while saying Jesus did many signs in the presence of his disciples souls [his enclosing “autou” in brackets, in verse thirty]. He ended that chapter by writing this: “kai so that having faith in , life you may possess within this name of himself .” That importantly says Yahweh and His Son are available to possess those who seek to be saved. This means salvation comes from the faith that has personal experience of Yahweh and Jesus. With that faith, one then has eternal life (raised from the dead) through the possession of “Jesus,” whose “name” means “Yah Saves.” A soul cannot be saved without marrying Yahweh, receiving His Spirit, and having His Son’s soul resurrected within one’s own soul. Without that divine possession, one’s own soul is only capable of finding sin and reincarnation (at best).
So, with that stated in John’s chapter twenty, the first word in chapter twenty-one says “After,” from the Greek word “Meta.” That word being capitalized means a divine level of understanding must be discerned from this usage. Strong’s says “meta” translates into English as this: “(a) genitive: with, in company with, (b) accusative: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.” Because the word following is in the Accusative, the usage here can be “After,” but I feel it would be better to see it as “Beyond.” This translation means this chapter of John’s becomes prophecy, as a dream or vision of the distant future, well after Christianity has begun. When the word (in the Accusative) is seen to be “these” (the plural word “tauta”), the names that follow (along with everything else) become metaphor that is everlasting … always capable of being applied “Beyond” the initial presence of Jesus’ soul within the souls of his followers.
In verse one, the words “thalassēs tēs Tiberiados” are written, which translates as “sea of this of Tiberius”. In that, the capitalization of “Tiberiados” must be read as divinely elevated in meaning. In John’s first verse in his sixth chapter, he wrote of “Jesus being on the other side of the sea of Galilee,” which he then added “tēs Tiberiados,” to denote the Sea of Galilee also had a Roman emperor’s name. By his exclusion of “Galilee” here, the divine elevation forces one to see a time and place “Beyond” where “these” reborn as Jesus have moved over a “sea” (the Mediterranean) to the city of “Tiberius,” who was emperor until his death in 37 A.D. (“After” the resurrection of Jesus in his disciples – 30 A.D.). The name “Tiberius” is rooted in the name of the river that flows through Rome – the Tiber River. Thus, a river god was named “Tiberis.” This should point focus on the expansion of Christianity to Rome, where Saint Peter would be given great attention (three hundred years “Beyond”).
In the naming of “Simon Peter,” these are two, separate capitalized words, both of which needs to be read as divinely elevated in meaning. More than stating a name of a man who died long before (from the perspective of a future prophecy), which limits how anyone today could gain from reading that name, the meaning behind the name has to be seen as the main purpose of this prophecy. That meaning says, “He Who Hears” and has become a “Rock.” When this is then seen as relative to “Tiberius,” this become the veneration of Saint Peter in the Vatican, where his name is the cornerstone (the “Rock”) of that Church.
Following those two capitalized names, John wrote of “Thomas,” who was also called “Didymos.” Both names mean the same: “Twin.” The first is based on the Hebrew word “to’am,” with the other being Greek, as a reduplication of the word “duo,” meaning “double” or “two-fold.” According to Abarim Publications: “The name Didymus means Twin, but it should be noted that it wasn’t commonly used as a name. The name Thomas, though later very popular, was also quite uncommon.” This means, just as “Simon” was called “Rock,” the same said about “Thomas” says that was not his real name, but a nickname. This would be because he acted like Jesus, or looked similar to Jesus, or both. The use of the Greek and Hebrew becomes a divinely elevated statement that Jews in the regions of former Greek control were where the “Duality” of Christianity spread.
In the segment that names “Nathanael,” this becomes divinely elevated as a statement that says “God Has Given.” When this is added to the name of the place “Cana,” that word means “Reeds,” with the name “Galilee” meaning “Rolling” or “Encircling.” When Christianity is seen as the focus of this “Beyond,” the use of “Reeds” for making baskets (like that baby Moses was found in, among the reeds), they become the spread of Saints that provide help to those grasping at ‘straws,’ in need of God’s help.
When the name “of Zebedee” is written, this means similar as “Nathanael,” as “Yah Has Given” or “Gift Of Yah.” This acts to confirm the “Reeds” that are “Surrounding” as the “Gift of Yahweh” that is His Son, to be resurrected within the souls of those seeking salvation.
Following all this naming of Saints, when only Thomas was named of all the disciples within the locked room, to have “He Who Hears” “Rock” tell the others he is going fishing, the capitalization of the Greek word “Hypagō” is divinely elevated to say “I” is the “Ego” or “Self-will” of the one claimed to be the first Bishop (or pope) of Rome. That Greek word is the first-person Present Indicative Active form of “I,” meaning “to lead or bring under, to lead on slowly, to depart.” This becomes an important declaration of a leader of a Church declaring, “I lead” a religion that plans on “fishing” for the souls of the lost. This personifies all good intentions from self-egos going to naught. The result of this expedition was “they caught nothing.”
When the timing of good fishing is seen as being at “night,” this symbolizes the darkness of death, when sleep symbolizes that state of being that surrounds a soul. To go fishing for souls at “night” then says oneself is dead, having not been raided to the light of truth. When one is mired in darkness, it is impossible to catch lost souls. Oneself is just as lost, because one is void of the soul of Jesus within. One has denied true Sainthood by rejecting divine union with Yahweh.
To realize that Matthew wrote in his final chapter (verse 16), “Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go,” the number “eleven” says prior to Pentecost. Not knowing where the “mountain” is makes it difficult to connect a “mountain” to fishing on the “sea.” However, after having Jesus enter into each of their souls when it was still the Sunday of his discovery to be out of his tomb, it seems highly unlikely that those specific souls in human flesh would return to their former profession, as fishermen. Thus, the “boat” needs to be seen as the shape of Christian churches, where the “nave” (from the Latin “navis,” meaning “ship”) is shaped to resemble a fishing boat. The “Barque of Saint Peter” is metaphor for the Church of Rome, where the Roman Catholic Church is the “barque” (small boat).
When verse four begins with the capitalized word “Prōias,” divinely elevating “(early) Morning” to a statement of the dawning of the “Light” of truth, the darkness of “night” has brought about a vision of Jesus. For eleven disciples having each experienced epiphanies of Yahweh sending the soul of Jesus to guide them, that inner presence means none of them would see Jesus external to themselves, other than knowing Jesus also possessed other saints, just as his soul possessed theirs. To have gone fishing and caught nothing says those on that boat are “Beyond” reflections of true Christian saints, as those trying to be what they are not; and, they cannot be without Yahweh and Jesus, when in darkness.
When Jesus called to those on the boat at morning, he called them “Children,” from John writing a capitalized “Paidia.” That form is the Vocative plural for “paidion” means “a young child,” implying “a little child, an infant, or a little one.” To call grown fishermen that name says they were not yet matured as fishers of men’s souls. They were ministers or priests in a barque, whose only training for such an occupation was from being read Bible stories in “Children’s” church. This ‘pet name’ says their intent was sincere – they wanted to save soul – but none of them had a clue how to really do that. They were “infants,” versus the depths of the sea of souls.
When Jesus knew they had caught nothing, his telling them to “Cast your nets on the right side of the boat” says they were “Casting” wrongly. The capitalized “Balete,” divinely elevates “you have Cast” (in the second person plural past tense) so it says they have not done now as they had done in the past. The root word “bállō” says it can be translated to say, “you Tumbled” or “you Fell.” This divinely elevates this statement by Jesus as saying they caught nothing because they sought to catch soul in the wrong way (where the implication of having “Cast” left says the Church used sinister means, which will never catch souls properly). This says the “Children” needed to find the “right side,” in order to be successful.
John is “the disciple whom Jesus loved.” John was the “Beloved” because he was the son of Jesus, born of Mary Magdalene. John was just a boy, therefore the true “Child” on the boat; and, John was “beloved” because he never lost faith or stopped being possessed by God and Jesus. Because he was a saint, he identified who was telling them where to “Cast” their “nets, as “This Lord.” Those two capitalized words say John placed tremendous guilt within the one professing to be the “Rock” of Rome. That guilt was because he had claimed to be a saint; but he did not recognize “This” most holy soul that justified the title saint, who was not the “Lord” of Simon’s soul. Thus, “He Who Heard” John speak the truth forced Simon to rip off his holy garments that identified him as a pope or bishop, jumping into the sea of sinner souls. He did that naked, to expose the truth for all to see. Simon wanted all to know he had served as a false shepherd.
When Simon bailed out of the barque, he left the other disciples to run the Vatican. Their leader had jumped ship. Having caught “a multitude of this fish,” they could not get them out of the water. By being “not far from land,” the “land” symbolizes the solid ground of salvation. It is where Jesus can be found. The Greek word “diakosiōn” means “two hundred,” where the number “two” always means the duality of soul and body, as well as soul with Spirit. By being “two hundred cubits” away from heaven, “dragging the net of fish,” none of those on the boat were “one hundred percent” submissive to Yahweh, reborn as His Son. While they could catch fish in a net, they did not know how to save their souls. They needed to replace their bodies (which includes a brain) with the Spirit of Yahweh.
When the disciples on the boat reached land, so they were truly possessed by the Spirit of Yahweh and they became Baptized souls, they saw the same food being prepared that was served the multitude in the plain by the sea (fish and bread). When Jesus said to bring the fish in, “He Who Heard” “the Rock” personally pulled the fish and the net onto land, bringing them to the Spirit of Yahweh. The number being “one hundred fifty three” (three separate words), those fish all had their souls Baptized (“one hundred percent Baptized by Spirit). They were halfway to being saints, reborn as Jesus (fifty percent). When the soul of Jesus would be resurrected within their cleansed souls, each would be a trinity (three) – Father, Son, Spirit.
The net not being broken says the presence of Jesus’ soul marks a soul for salvation. Once marked, the soul needs to be ‘processed’ by saints. Once saved, there can be no breaking that bond.
When John then wrote of the disciples being afraid to ask this strange man on the shore who he was, knowing it was their “Lord,” this speaks loudly that the same disciples that were filled with Jesus’ soul in the locked upper room would never be so unknowing once so possessed. This then speaks of those future saints, who are like those the soul of Jesus told the soul of Thomas, “Blessed are those who will come to faith without having seen Jesus of Nazareth.” The man offering them spiritual food was not someone they had ever seen before.
When John wrote, “this is the third time Jesus was revealed before his disciples,” this speaks loudly against the foolishness that preaches a “second coming.” Jesus appeared first as Jesus of Nazareth (born in Bethlehem). Jesus was revealed in those first saint-apostles on Easter, remaining with them until the eve of Pentecost. Jesus returned the second time on Pentecost Sunday; and, that rapidly spread to become the advent of Christianity. This “third time” is then Jesus being revealed to an entirely new generation of saints, none of whom had lived when Jesus lived. Thus, John wrote of this “having been raised from the dead,” which is how all saints are made. One’s soul must seek Yahweh in marriage, do the works that commit to the Covenant; and, then one’s soul must become where the soul of Jesus is resurrected. The “second coming” is at all times when a new saint is made.
In the verses that have Jesus asking “Simon of John” (barJonah) three times, Do you love me?” or literally “love you me?” The first two times, Jesus used the word “agapas,” with each time Simon answering “Yes,” but using the word “philō.” The third time Jesus asked, he used “phileis,” repeating that question with a capitalized “Phileis.” Simon answered again with “philō.” The difference is “agapas” asked Simon if his soul was in love with Yahweh, so his soul loved Jesus as a Son born to him. All times Simon answered that he loved Jesus like a brother, not like a mother to her son. That question asked if Simon was more in love with himself than with Yahweh. If he only saw Jesus as a brother, then he saw both of their souls as equals. That was explaining why someone would attempt to sail a boat to catch the souls of men and catch nothing, fishing in darkness. A fool makes the decisions necessary to be made by Yahweh, bringing failure upon himself or herself. Had that version of “He Who Hears” been in love with Yahweh and loved Jesus as a mother to her son, he would have not gone fishing for souls until he was prepared to make a catch every time.
Each time Simon failed to give the right answer to Jesus, Jesus told him a command. That says Jesus was the Lord of Simon. As his Lord, they were not equals. Jesus told Simon to “Feed these lambs of me,” where the capitalization of “Boske” means to “pasture the flock” by leading it to good pastures. Good pastures means feeding the lambs spiritual food. The second time, Jesus told Simon, “Shepherd these sheep of me.” There, the capitalization of “Poimaine” means to “Govern” the disciples, which is the meaning of an “adonay” – a “Lord, Master” or “Teacher.” The third time Jesus said, “Feed these sheep of me.” All of those “lambs” and “sheep” needed to be prepared to be sacrificed to Yahweh in marriage, which is the metaphor of being slaughtered and burnt on the altar as an offering. They would all be placed in the hands of Jesus, the High Priest. The role of Simon (and all saints) is to teach the truth, so the flock will desire to make the necessary sacrifice of self. The responses made by Simon indicated he was not prepared for such self-sacrifice. If not, then how could he properly shepherd sheep?
That led to Jesus saying (NRSV), “Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.” That lesson says it was told because Simon needed to know it. Simon thought he could make decisions and have those decisions backed by God and Jesus; but that was making God and Jesus be commanded by Simon. It does not work that way. When Jesus said, “take you where you do not wish to go,” that says the his ego has not yet fully submitted unto Yahweh. It still wanted to do as it wanted, not what God commands. Thus, Jesus followed with the command, “Follow me.” That says, get rid of the ego-trip and do what I say from now on; and, “Follow” is a capitalized “Akolouthei,” which means it is divinely elevated to mean, “Be me reborn.”
This reading has to be seen as a prophecy that projects the failure of Christianity to be the same as the failure of Judaism, where the common people find it much easier to let a charismatic lead them. This reading from John has to be seen as the failures that would come from the Church of Rome, by letting men run that religion as a business, rather than fish for souls and show them how to get to heaven. It says there would come a time when the leaders would not recognize the voice of Jesus calling to them. Only someone who is still a saint can Baptize seekers and pass on Yahweh’s Spirit. Then, they can become the mothers of Jesus, as Christs. In a world that no longer listens to saints, because they are few and far between, the world now listens to pretenders wearing fancy clothes in a nave. The symbolism of feeding the priests spiritual food – bread and fish, Spirit and elohim – is the only way to find the souls needing to be saved and lead them to salvation properly. The only second coming is when one’s soul surrenders completely to Yahweh and gives rebirth to His Son in one’s soul.
Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity. At that time she became ill and died. When they had washed her, they laid her in a room upstairs. Since Lydda was near Joppa, the disciples, who heard that Peter was there, sent two men to him with the request, “Please come to us without delay.” So Peter got up and went with them; and when he arrived, they took him to the room upstairs. All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with them. Peter put all of them outside, and then he knelt down and prayed. He turned to the body and said, “Tabitha, get up.” Then she opened her eyes, and seeing Peter, she sat up. He gave her his hand and helped her up. Then calling the saints and widows, he showed her to be alive. This became known throughout Joppa, and many believed in the Lord. Meanwhile he stayed in Joppa for some time with a certain Simon, a tanner.
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This is the mandatory reading selection from Acts to be read aloud on the fourth Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of Psalm 23, which famously begins by saying, “Yahweh is my shepherd; I shall not be in want.” That will be followed by a reading from Revelation, where John wrote: “I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. They cried out in a loud voice, saying, “Salvation belongs to our God who is seated on the throne, and to the Lamb!”’ All will accompany the Gospel selection from John, where he told of Jesus telling the leaders of Jerusalem, “The works that I do in my Father’s name testify to me; but you do not believe, because you do not belong to my sheep. My sheep hear my voice. I know them, and they follow me. I give them eternal life, and they will never perish. No one will snatch them out of my hand.”
When one realizes the Easter season is about oneself being raised from the dead, as Jesus’ soul resurrected within one’s soul, it makes perfect sense that a reading from Acts would involve someone being raised from the dead, as is seen here in the story of Peter raising Dorcas. This must be seen, however, not as Peter raising Dorcas but Jesus. Because Jesus was raised within the soul of Peter, then Jesus was able to use the flesh of his Saints to continue his ministry that was the spread of salvation to the lost souls of the world.
It should be seen that this story is similar to that of Elijah, who raised the widow’s son in Zarephath of Sidon. In First Kings 17:21 we read, “Then [Elijah] stretched himself upon the child three times and cried to Yahweh, “Yahweh elohay, let this child’s soul come into him again.” That must now be compared to this story, where Peter “knelt down and prayed.”
It is also very similar to the story told in Mark’s Gospel, when Jesus went to the home of Jarius (a leader of a synagogue), because his daughter was sick. By the time Jesus and Jarius arrived at the house, the girl had died. Similarly, where we read here: “Peter put all of them outside,” Mark wrote, “After he put them all out, he took the child’s father and mother and the disciples who were with him, and went in where the child was.” (NIV)
In all cases, it must be understood that only Yahweh can return a soul to its body of flesh. When Jesus raised Lazarus from death in his tomb, Jesus had said prior, “He is only sleeping.” When Jesus arrived at the home of Jarius, after told the girl was dead, Jesus told them, “The child is not dead but asleep;” at which point those whom Jesus told laughed at him. They laughed because they knew the difference between sleep and death; and, the girl was indeed dead.
In the stories of Elijah’s miracle and Jesus healing a little girl from death, no names were listed. Here, we are told the name of “a disciple,” which is Tabitha. That name means either “Gazelle” or “Beauty.” Her name in Greek (Dorcas) means either “Deer” of “Seer.” Interestingly, when Jesus spoke to the dead body that was Jarius’ daughter, he spoke Aramaic, calling her “Talitha.” That word means “Little girl,” which Mark then said in Greek Jesus called her “Korasion.” The comparison that should be taken from that and placed upon this similar healing done by Peter (raised as Jesus) is a “Little girl” is as close to purity as a soul in a body of human flesh can be, when not in possession of the soul of Jesus, granted eternal life.
When we are told Tabitha-Dorcas “was devoted to good works and acts of charity,” as well as being a disciple of Jesus through his ministry in Apostles, Tabitha-Dorcas was in essence like a “Little girl.” Her death placed her soul before the judgment of Yahweh; and, that becomes why Peter (as Jesus reborn) was sent to say Tabitha-Dorcas would be raised from the dead.
It should be understood that death is a known event in a mortal existence. When we read that Tabitha-Dorcas “became ill and died,” this shows how anyone can die, basically at any time. There are no guarantees that one will die of old age. Accidents and illnesses are a part of life. Thus, “the disciples, who heard that Peter was” in nearby Joppa were not calling him to come raise Tabitha-Dorcas from death. They would want Peter to come pray for her soul to ascend to Yahweh. When Peter arrived, it was Jesus within his soul that knew the time for Tabitha-Dorcas’ ascension had not yet come. She still had more good works (the point of the Book of Acts) to achieve, now for Yahweh.
The lesson of this story is being raised from the dead is not to be seen as some parlor trick or magic act that atheists and those who bow down and worship at the temple of science, where many declare Tabitha-Dorcas was not actually dead, but in a catatonic state. Her return to life had nothing to do with Peter praying for her. While all those naysayers will loudly deny a miracle, none of them will demonstrate how such ‘natural’ acts are done, by having someone place them artificially in such a state of ‘fake death,’ so they can show how this is always a possibility. Their beliefs in science and logic betray them when it becomes time to ‘put up or shut up.’
Still, as with the lesson of Lazarus, who was known to have shown signs of physical decay (stinking badly), the purpose of being raised from the dead was not so Lazarus could go on tour with Jesus and show a living body to paying customers, expecting them to actually believe that living body was once a decomposing corpse. Being raised from the dead is not about self. It is about one’s soul having proved a love of Yahweh, so divine marriage can allow one to be raised as Jesus – a Christ. That makes the lesson be the unwritten story of Tabitha-Dorcas the Saint, who went forth into ministry (as had Peter). The spread of Christianity is about every soul touched by Jesus (those healed, like the story of Aeneas, told just before this story) becoming raised from the dead and sent into ministry as Jesus reborn. The lesson says, “You do not receive the touch of Jesus and not become forever indebted to Yahweh for His sending one’s soul Salvation.”
and guides me along right pathways for his Name’s sake.
4 Though I walk through the valley of the shadow of death, I shall fear no evil; *
for you are with me;
your rod and your staff, they comfort me.
5 You spread a table before me in the presence of those who trouble me; *
you have anointed my head with oil,
and my cup is running over.
6 Surely your goodness and mercy shall follow me all the days of my life, *
and I will dwell in the house of Yahweh forever.
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This is the Psalm that will be read aloud in unison or sung by a cantor on every fourth Sunday of Easter, all Years, according to the lectionary for the Episcopal Church. This psalm is part of the “Good Shepherd Sunday” theme. It will follow a mandatory reading from the Book of Acts, which told of Peter healing Tabitha (or Dorcas), saying, “All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with them. Peter put all of them outside, and then he knelt down and prayed. He turned to the body and said, “Tabitha, get up.” Then she opened her eyes, and seeing Peter, she sat up.” This pair of readings will be followed by a selection from John’s Revelation, where the prophet wrote, “Then one of the elders addressed me, saying, “Who are these, robed in white, and where have they come from?” I said to him, “Sir, you are the one that knows.” Then he said to me, “These are they who have come out of the great ordeal; they have washed their robes and made them white in the blood of the Lamb.” All will accompany the Gospel reading from John, where it is written: “The works that I do in my Father’s name testify to me; but you do not believe, because you do not belong to my sheep. My sheep hear my voice. I know them, and they follow me. I give them eternal life, and they will never perish.”
I wrote a commentary about this Psalm 23 in 2021 and published elsewhere. It can be accessed here by searching for that reading in Psalms. At that time, I did not change the two places where “the Lord” has been the translation so many have memorized to quote, as children. Now, I have restored the proper name written by David, which is “Yahweh.” My prior commentary is still valid and worth reading. However, now I will add some thoughts that make it clearer why there is a “Good Shepherd Sunday” every Easter season.
The symbolism for the Easter season must be realized to be one’s own self – one’s own soul – having been raised from the dead, because the soul of Jesus has been the possessing spirit that causes that rise to eternal life. The Easter season is all about attaining Salvation, so one is no longer worried about death. Death is conquered by having Jesus resurrect within one’s soul. So, all of the lesson read during the seven Sundays of Easter deal with reflections upon that personal change within. This must now be equated with the concept of shepherding.
In last Sunday’s Gospel reading from John, a divine vision of the future was shown him, with the names of saints used to show failures in the future to be truly raised from the dead. At the end of that lesson, Jesus told Simon, “Follow me.” That was not a suggestion. It was a command. Prior to that, Jesus had told Simon (after three failure of him to state his love of Jesus being because he had given birth to him, in his soul (he felt he only loved Jesus as a brother), Jesus gave commands to Simon that said, “Feed my lambs, Shepherd my sheep, and Feed my sheep.” All of those commands can only be done by following the command that says, “Follow me.” Jesus is the Good Shepherd, so the only way Simon (or anyone else) can tend the flocks of Jesus is to be raised from the dead, as Jesus reborn. That lesson must be securely grasped to understand David’s Psalm 23.
In John’s tenth chapter, Jesus spoke of being the “good shepherd.” Prior to saying he was that, he said, “I am the gate for the sheep.” He said the sheep knew the voice of their owner. When David begins his Psalm 23 by stating “Yahweh is my shepherd,” that says Yahweh is the owner. Jesus is then the doorway to Yahweh, where the sheepfold becomes synonymous with salvation, as heaven and eternal life. In order to reach that place of safety, one must enter through Jesus. One must be raised from the dead by having the soul of Jesus resurrected within one’s soul. When that is known to only be a result of having married one’s soul to Yahweh, receiving His Spirit, made sacred as a Christ (Hebrew “Messiah”), then the soul of Jesus can be reborn within that Virgin womb made sin free. Jesus is then the voice of the Father that leads the sheep to green pastures and beside still waters. That is the meaning of “feeding my sheep” with spiritual food and giving my sheep living waters to drink.
When David sang in verse three, “He restores my soul,” the Hebrew word for “restore” is “shub,” which means “to turn back, return.” One cannot sing those words and get some fantasy vision of Jesus making one’s soul feel rejuvenated and young again. The “restoration” is all about Yahweh cleaning all one’s past sins, so a soul headed for ruin and damnation does not get lost out in the pasture and eaten by a wolf. Jesus cannot enter into a filthy dirty soul. All souls must be possessed by the owner Yahweh; and put into his sheepfold of cleaned wife-souls. This cleaning comes by the Spirit of divine marriage to Yahweh.
Here is where Christianity is not a request or volunteer work, where only partial submission to Yahweh is done. This is where Jesus telling Simon, “Follow me,” where “Follow” was a capitalized “Akolouthei,” making it have divinely elevated significance as a command, not a friendly request. Your soul “Follows” through complete and total submission to Yahweh. This is seen in verse two saying, “he makes me lie down” (“yar·bî·ṣê·nî”) and “he leads me” (“yə·na·hă·lê·nî”). The repeating of “he leads me” in verse three (“yan·ḥê·nî”) says Yahweh (the owner) has sent His Son to shepherd His flock. The mindless sheep do not know how to stay out of danger. Therefore, they must have a soul in firm control of their safety, so he watches and the sheep does as he says. He leads and he makes the sheep go to “paths of righteousness.”
I have stated this prior, but it bears repeating that whenever we read in Scripture “for sake of his name” (or “in his name’s sake”), the meaning of “name” says a soul is married and no longer in the name one was before. A wife of Yahweh takes on the name “Israel,” which means one has taken on an elohim within one’s soul. That “el” is Jesus. Therefore, one in the name of Yahweh can equally be called “Jesus,” because that name means “Yahweh Saves.” David sang that having the same “el” that is the soul of Adam (aka Jesus) within his soul is what “led him in the paths of righteousness.” Like Jesus told Simon, no one choses a path of righteousness because they are brotherly friends of Jesus. To “Follow me” means to be “in my name,” so I will lead you to become righteous.
When verse four sings, “Though I walk through the valley of the shadow of death,” that sings about every soul in a body of flesh being mortal … born to die. The “shadow of death” (Hebrew “tsalmaveth”) can be read as the evil influences that are prevalent in the world, tempting one’s soul to sin and please the flesh, where those sins place a “shadow” on one’s soul (dirty filth) that will keep it from gaining eternal life in heaven upon Judgment. When one is like the failed souls of the future, who will be cions of saints, not true Saints, the “shadow of death” is always “feared.” One always “fears” being trapped by “evil,” even when one calls oneself a brother of Jesus. Only when one has become married to Yahweh, so His Son is always with one as it grazes, does it never think, so it never thinks to “fear evil.” The presence of Jesus within one’s soul always keeps “fear” and “evil” away from one’s tiny (sacrificed) brain.
When the tools of a shepherd are seen in “your rod and your staff,” that says a whack from a “rod” will get one’s attention to go in another direction. These ‘love taps’ are the necessary lessons one learns as one goes long in life. If one gets into some place where rescue is necessary, then the “staff” becomes the crook that can reach into tight places and pull one to safety. Still, the shepherd will primarily use those tools against any dangers, before they threaten one’s soul. Therefor, they become part of the imagery of one’s shepherd; so seeing them “comforts” one’s soul to know one is being diligently watched over. When Jesus told Simon to “Follow me,” that said to be the shepherd in whom Jesus held the “rod and the staff” that made him able to feed and care for flocks.
In verse five, the aspect of a “table” being “prepared” is meant to mean the Seder meal. When the Egyptians refused to allow Moses to use his staff and lead the flock (Yahweh’s children) out to pasture, the yearling lamb became the central focus of a prepared meal. Each soul is raised to be that lamb without blemish, who will willingly sacrifice itself in the “presence of one’s enemies.” The symbolic foods eaten at the Seder meal symbolize the self-sacrifices a soul must make to gain the Promised Land (metaphor for Heaven, not real estate in the Middle East). To sing “My cup runneth over” reflects the drinking until one passes out drunk, drinking cups of wine after the four of the Seder meal. One’s “head is anointed with oil” means self-sacrifice in marriage to Yahweh (becoming an Israel) means His Spirit has made one a Messiah (Greek a Christ). This verse then sings of the total commitment to serve Yahweh, through the commands of His Son. In this preparation to become served on the plate of self-sacrifice, one’s worst “enemies” are the sins one’s flesh has become addicted to (and the friends who like you filled with sins). One must sacrifice one’s soul to Yahweh so those “enemies” can be defeated.
The final verse then sing of the “goodness” that can only come from uniting with Yahweh. Jesus said, “Only God is good.” One cannot pretend to be “good,” as only the presence of Yahweh allows “goodness” to shine forth. When Jesus said, “I am the good shepherd,” his use of “good” says Jesus does only what Yahweh tells him to do. Therefore, he is a shepherd sent by Yahweh to do “goodness.” This presence can only come after a total cleansing of sins, which is the “mercy” shown by Yahweh to His wife-souls. When David sang, “shall follow me” (“yir·də·p̄ū·nî”), this sings of David doing as Jesus commanded Simon. He did not refer to “mercy following David,” he said “mercy” will come by David “following” as commanded. Those orders will be followed as long as David’s body of flesh held his soul. When released from that flesh, David’s soul would experience eternal life in heaven – “the house of Yahweh.” The experience would last for eternity.
As a standard Psalm to be sung on every fourth Sunday of Easter, it is vital to see the depth of meaning that comes from David’s divinely inspired words. While David did not know Jesus of Nazareth, his soul knew the same soul within his. It is the Yahweh elohim told in Genesis 2, when Yahweh created His Son Adam. Yahweh created Adam to become the eternal soul to be resurrected in the souls of Yahweh’s lambs. The Good Shepherd is Jesus reborn. Jesus told his disciples, prior to his final Passover week, the parable of the sheep and the goats. The goats are those like Simon, who thought being a brother of Jesus (his equal in the flesh) was enough. In Jesus’ parable, the goats were as worthless as branches that bore no fruit – they were thrown into the outer darkness. The Church elders knew the meaning of Easter; and, it is not to worship Jesus as some hero that did things nobody else can do. Easter is all about the sacrifice of self, so one can be raised from the shadow of death, as Jesus reborn. Oneself must rise from slaughtered lamb to be a new good shepherd.
Explaining the Readings 