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Language, Revelations, Teaching

Revelation 7:9-17 – Standing before the face of the throne, wearing the face of the Lamb

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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!”

And all the angels stood around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, singing,

“Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen.”

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.

For this reason they are before the throne of God,

and worship him day and night within his temple,

and the one who is seated on the throne will shelter them.

They will hunger no more, and thirst no more;

the sun will not strike them,

nor any scorching heat;

for the Lamb at the center of the throne will be their shepherd,

and he will guide them to springs of the water of life,

and God will wipe away every tear from their eyes.”

——————–

I wrote about this reading when it was a selection for All-Saints Day, in 2020. I went deeply into the meaning offered by this selection, pointing out how Revelation is a standard fare during the Easter season and All-Saints Day. I recommend readers view that commentary at this link here. I will take a different view of this reading from the Easter perspective at this time.

This reading from John’s Revelation needs to sound similar to the vision Isaiah wrote of, in Isaiah 6:1-8. In that vison, Isaiah saw “adonay” – “lords” – “above a throne” that was the vacated seat of Uzziah. Isaiah saw seraphim, who had covered their faces with two of their wings. While this angelic presence included all spirits who claimed allegiance to Yahweh, the question raised was who would take the throne of Judah and which angels would support that reign. Isaiah saw himself as a sinner; but one seraph touched his lips with a coal from the altar fire, purifying his soul. When the question was raised, “Who shall we send? “ Isaiah say, “Here I am. Send me.” He was then commissioned to advise the throne of Judah as a prophet.

While the two visions differ in details, they both must be seen as having immediate impact on the world, where John was not shown a vision that would hold off until the end of the world. There can be no ‘End Times’ nonsense applied to this reading. John saw souls that were totally committed to Yahweh, and thereby were one with the Lamb, who is the soul of Jesus. In verse nine, where the NRSV shows it saying, “with palm branches in their hands,” the reality of the Greek shows this is not a good translation.

The Greek written says: “kai phoinikes en tais chersin autōn .” The word “phoinikes” (“φοίνικες” and pronounced “phoenix”) says “palm trees,” which are fully living plants. The same word in Greek can be found to indicate Phoenicians, where the root of that name implies something to do with date palms (not dead branches cut from them). The name is also said to have a relationship with the color purple – a sign of royalty, thus valuable.

When this segment of words is seen to begin with the word “kai,” indicating it is important to firmly grasp the meaning and intent, to translate it as “palm trees within these hands themselves,” one can see within their souls (“themselves”) was a growing plant (like a vine), one that denoted a royal hue. This was “within” their beings. As such, each was a “hand” of Yahweh and the Lamb. To see imagery that has people holding palm branches must be seen as the danger this vision warned against. When a living growth becomes a severed (dead) branch, then no one has bowed down in submission to Yahweh, nor the Lamb.

When these living souls all cry out, “Salvation belongs to our God who is seated on the throne, and to the Lamb!” that says “Salvation” is the promise. However, the Greek text does not present the word “salvation” as a capitalized word (“sōtēria”). Instead, a capitalized “Hē” preceded that word, which shows divinely elevated “This” as being that which delivers souls to this state of being saved. “This” is then Yahweh and His sending the Lamb to them.

When the translation above shows, “they fell on their faces before the throne,” the Greek text shows, “epesan enōpion tou thronou epi ta prosōpa autōn,” which literally translates to state: “they fell prostrate before the face of this of throne upon these faces of themselves”. It is vital to see this segment of words as stating absolute submission to Yahweh, where the first commandment (the marriage vows a soul must agree to) says, “You shall not wear the face of any lesser gods before my face.” That says the face of self is a face that must bow down and “fall prostrate before the face of of this of throne.” The Genitive (possessive) case then says, the bowing down of one’s own “face” then allows one to stand around the throne, wearing the face of Yahweh. This is the symbolism of marriage, when one’s own name and identity is forever given away. The face one wears to the world (as a wife) is that of one’s husband. When Yahweh is that Holy Husband, then one wears His face to the world. This is then the “face” of righteousness. When the face of Jesus (the Lamb) is part of that submission, that face leads one to wear the face of Yahweh. Again, “autōn” is a statement of “their souls” (“themselves”), where it is souls wearing this face, not physical bodies.

Just as the soul of Isaiah was taken into conversation with the divine, so too was John in his vision. When we read, “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.” This must be seen as the spiritual entity who questions each and every soul sent forth by Yahweh, asking, “Do you know how to sing praises about salvation?” When this spirit is identified as one of the “elders” (“presbyterōn”), which means that soul was “matured with seasoned judgment” – meaning “experienced” with the Spirit, wearing the face of Yahweh and the Lamb – this projects the need in the physical realm to have Apostles and Saints. While being filled with the Spirit makes one’s soul be guided by a Yahweh elohim, the question posed by the “elder” came from an “adonay” or “teacher.” This is the soul of Jesus speaking to the soul of John. Therefore, John responded by saying, “Kyrie mou,” or “Lord of me.” When he said that, the question came from within John’s soul, from Jesus’ soul being his “Lord.” All “elders” have been reborn as Jesus.

When this “elder” is then shown to tell John’s soul, “These are they who have come out of the great ordeal,” the Greek text written here says this: “Houtoi eisin hoi erchomenoi ek tēs thlipseōs tēs megalēs”. That literally translates to say, “These they exist those coming from out of of this of persecution of this of great”. In this, the Genitive (possessive) case must be applied to the last four words, where the possession has to be understood as divine. To see “of this” repeated (“tēs”), “this” is the possession by Yahweh that refers back to the capitalized “These” (“Houtoi”). “These” are all the souls surrounding the throne and the Lamb, who sing praises of salvation. Because the number of “These” is too many to count (from early in verse nine), that confirms a divine possession that is “of great” or “of exceedingly high” numbers. This leaves the words “erchomenoi ek” and “thlipseōs” – “coming from out of” “of persecution” – to be understood.

The word “coming” has to be seen as souls arriving before the throne for the first time. This word should be read as these souls having been raised from the dead, where death is the trap of a soul in a physical body of flesh, existing in the material realm. Just as Isaiah and John had visions of the spiritual realm, while still alive in their bodies of flesh, the word “coming” means “arrival” before the throne, after having sacrificed their self-will and self-ego to serve Yahweh and be reborn as the Lamb. By understanding that, the “persecution” has to be seen as the temptations to sin that bombard a soul while in the flesh. The same word (“thlipseōs”) can be translated as “tribulation,” which takes on some ‘End Times’ air that is difficult to grasp. The meaning of “tribulation” is (simply stated) “a trying experience.” This says a soul sent into a body of flesh has been placed into a realm where pain and suffering is commonplace. To escape from that worldly condition, a soul must marry Yahweh and be resurrected as His Son.

When the “elder” then said, “they have washed their robes and made them white in the blood of the Lamb,” the “robes” (“stolas”) becomes metaphor for their souls having led lives in sinful bodies of flesh. The use of “white” implies “purity,” which makes a body of flesh become virginal, becoming synonymous with a “chaste” state of being (a virgin). It is then into that washed clean (the Baptism of the Spirit) state of being that the “blood” relationship makes one both the mother and the brother of Jesus resurrected. To be the ”blood of the Lamb” is to be Jesus reborn in the flesh, his soul one with one’s own soul. That presence in one’s soul then allows that soul to be “coming” before the throne and the Lamb, saved and freed from the “tribulations” of worldly existence.

When we read, “For this reason they are before the throne of God,” here again is the word “enōpion” mean “before the face of,” where one’s soul can only come before the throne of Yahweh wearing His face.

When we read, “worship him day and night within his temple,” there is only the light of truth in the spiritual realm of Yahweh. Thus, “day and night” designates a worldly presence, with day being the light of truth that guides one during the darkness of a world that produces tribulations. The “temple” is one’s body of flesh, so one’s “worship” is obedience to the guidance of the soul of Jesus within.

When we read, “the one who is seated on the throne will shelter them,” the spiritual ‘place’ of the “throne” is within one’s heart center, which aligns with one’s soul. This is the meaning of the Arthurian saying, “the king and the kingdom are one.” Heaven is not some distant place to find outside of one’s being, because it is always within. To seek Yahweh is to seek within one’s soul. Thus, the “throne” is at a place within that needs total spiritual submission from everything physical, in order to be able to find. Once found, the “shelter” is the Spirit that surrounds one, making one be Anointed (a Christ) by Yahweh.

When we read, “They will hunger no more, and thirst no more,” this is an unending supply of spiritual food (manna from heaven) and ever-living waters that replenish one’s soul. The element of “thirst” is a desire for cleansing of past sins.

When we read, “the sun will not strike them,” this needs further examination. The Greek text written here is this: “oude mē pesē ep’ autous ho hēlios,” which literally states: “not lest they shall fall on the basis of their souls (“themselves”) this sunlight”. From having just said one’s soul will no longer find “hunger” for spiritual food or “thirst” for redemption, the continuation then says, “neither not they shall fall.” Here, “to fall” means to fail Yahweh or go against (alternate translation of “ep’”) the Lord of “their souls” – Jesus. Thus, this is a promise that “sunlight” will never be denied them. While the physical realm has night and day, the “sun” of Jesus’ truth will always be shining within.

To then have this followed by John writing, “nor any scorching heat,” this actually says, “nor any burning” (from “oude pan kauma”). This is then saying none will be dead limbs or unproductive vines that get trimmed away and cast into the fire. Salvation keeps all souls producing as the good fruit of the vine that is Jesus the Lamb and Yahweh on the throne.

When we then read, “for the Lamb at the center of the throne will be their shepherd,” this places the focus of this reading (on Good Shepherd Sunday) on David having sung, “Yahweh is my shepherd.” From marrying Yahweh one will become His possession, as one of His flock. Yahweh will then send His Son (just as Jesse sent David) to shepherd that flock. The Lamb does not sit on the throne. Yahweh does. Jesus is at the right hand, where souls become the living vines that become his hands. This is how the sheep know the voice of Jesus.

When John wrote, “he will guide them to springs of the water of life,” this is as David wrote, “he leads me beside still waters.” This is the ever-living waters of purity, which replenishes one’s soul forever.

When this reading ends with John writing, “God will wipe away every tear from their eyes,” it is important to realize “God” or Yahweh is the source of all goodness. There can be no “good” shepherd without Yahweh. Jesus is the Lamb, so the sheep will identify with him as the one sacrificed to save their souls from death. All tears come from realizing the mortality of life in a body of flesh. Those tears are wiped away when salvation has been gained. That promise of eternal life comes from the complete submission of one’s soul to Yahweh. Once saved, then the Lamb will be sent to protect Yahweh’s possession.

As a reading on Good Shepherd Sunday, it is vital to know Yahweh is one’s shepherd. Jesus is the Lamb sent by Yahweh to watch over His flock. Modern Christians read David’s Psalm 23 and see artist renderings of Jesus watching over a flock. Their minds soon think David claimed Jesus was his shepherd, when David never knew the inner soul of the Christ by that name. There can be nothing “good” without the presence of God within. A “Good Shepherd” comes from Yahweh’s love for His flock. As the Lamb, Jesus is possessed by Yahweh. Jesus is the soul of Adam, made by the hand of Yahweh – a Yahweh elohim – a creation to be the “Good Shepherd.” It is vital to know that the way it works is not being allowed to be a black sheep that always comes baaahing, “Forgive me,” so one can then resume being a sinful soul. One must fully submit one’s soul to Yahweh, before one can ever begin to expect Jesus to come watch over your soul. The reason John’s Revelation is feared is people know how much fun it is being a dirty little sheep, afraid to be found and then scrubbed clean spiritually. To be that means forevermore commitment. One must agree to the terms of marriage; and, the first rule is to always bow down before Yahweh, only standing before the throne when one wears His face. Selfish sheep refuse to do that. Thus, the ‘End Times’ are not pleasant to think about.

John, Language, Teaching

John 10:22-30 – Plain talk about being a sheep in Yahweh’s flock

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At that time the festival of the Dedication took place in Jerusalem. It was winter, and Jesus was walking in the temple, in the portico of Solomon. So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” Jesus answered, “I have told you, and you do not believe. 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. What my Father has given me is greater than all else, and no one can snatch it out of the Father’s hand. The Father and I are one.”

——————–

This is the Gospel selection that will be read aloud by a priest on the fourth Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will follow a mandatory Easter reading from the Book of Acts, where Peter raised Tabitha (Dorcas) from death. We read there, “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.” That is followed by a singing of Psalm 23, which says, “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.” That will be followed by a reading from John’s Revelation, where in a vision he heard an elder say, “for the Lamb at the center of the throne will be their shepherd, and he will guide them to springs of the water of life.”

It is good to know that each of the three liturgical years the fourth Sunday of Easter is called “Good Shepherd Sunday,” according to the Episcopal Church (tradition has it be the third Sunday). The Gospel selection for each year comes from John 10, with Year A focusing on verses one through ten, Year B on verses eleven through eighteen, and Year C the verses listed above: twenty-two through thirty. In this, three verses are omitted: nineteen through twenty-one. It is worthwhile to know those verses are important to realize, in order to see these verses as being separate timing from these of the Year C lectionary.

John 10:19-21 state this:

“Again the Jews were divided because of these words. Many of them were saying, “He has a demon and is out of his mind. Why listen to him?” Others were saying, “These are not the words of one who has a demon. Can a demon open the eyes of the blind?”

(NRSV)

The ones who Jesus told he was the gate to the sheepfold and the good shepherd are not identified in the verses read in Years A and B. It is these omitted verses that we see it was generically stated to be “the Jews,” who were “divided” because Jesus used the shepherd-sheep analogy. The two questions posed state that Jesus spoke words that nobody understood; so, the use of shepherding and sheepfolds flew over everyone’s heads. The two question pose that people saw Jesus either as a threat or as a miraculous prophet, who spoke in ways people could not understand. The point made by these three is the shepherd-sheep theme was spoken regularly while Jesus was in Galilee. This division among the Jews was more prominently against Jesus in Jerusalem; and, this is where these nine verses selected to be read during Year C take place.

In the Greek of these three verses, verse nineteen begins by saying, “Schisma palin engeneto,” which translates as “Division again it came.” The capitalization of “Schisma” divinely elevates that word to be read as more than a common “split.” This “Division” must be read as the significance of “Two,” where that number always denotes a duality. When a divine elevation is applied to “Two,” this becomes a soul in a body of flesh. When the verb “engeneto” can be read as “it born,” the two question posed can be seen as metaphor for fertilization, where an egg is naturally resistant to outside influences and a sperm becomes those external influences. The two do not join naturally, as pregnancy is always guided by the hand of God. Thus, the egg symbolizes Judaism, made up of all the Jews that defended the Law, while not being complete with knowledge of what the Law meant; and, Jesus was the sperm that was sent to impregnate the egg with that knowledge, with the egg knowing it needs to receive and “Split” to grow, while rejecting all comers as a natural sense of protectivity.

Verse twenty-two begins with a capitalized “Egeneto,” which is a third-person singular Aorist Indicative form of “ginomai,” which means, “to come into being, to happen, to become.” The capitalization raises this word’s meaning to a divine level, where it means more than “it happened.” The word must be read as shining the implication of “it was Born,” where after three years of ministry this “division among the Jews” “Became” more than a fear of Jesus, but a sincere concept that Jesus must die. This “Birth” took place “at the time these” came to Jerusalem for the “Feast of Dedication.”

According to the Wikipedia article (“Dedication”), this is written: “The Feast of Dedication, today Hanukkah, once also called “Feast of the Maccabees,” is a Jewish festival observed for eight days from the 25th of Kislev (usually in December, but occasionally late November, due to the lunisolar calendar).” From this, John writing a non-capitalized “enkainia” says this festival was not divinely elevated, therefore not recognized by Yahweh. A “dedication” or “renewal (of religious values)” was not a “dedication” to Yahweh, but to a piece of property held dear to the returning exiles from Babylon. Their Second Temple gave them some sense of importance in the world, after having cheated on their Holy Husband until officially divorced. The “dedication” of the Jews in “Jerusalem” was to themselves being property owners again, having nothing to do with giving honor and praise to Yahweh (and Yahweh had never Commanded, “If I allow you to divorce me and take away your promised land, then if you ever get part of it back you must recognize that date every year for eternity.”)

The capitalization of “Hierosolymois,” the Greek form of the name “Jerusalem,” needs to be read as the meaning behind the name: “Teaching Peace.” This says that a “dedication” to a second temple (and not to Yahweh) taking place in the place where “Teaching Peace” (that of Yahweh’s presence within) should be projecting knowledge that taught how to find the inner “Peace” of Yahweh was not a ”rededication” to anything other than proclaiming self-worth. This is most important to realize, as this segment naming “Jerusalem” is followed by a complete sentence that says, “winter it existed” (from “cheimōn ēn”). Not only is “winter” when the days are shortest and the nights are longest, in the Middle East “winter” was synonymous with “storms” or “the rainy season.” Thus, the Jews chose a time to “dedicate” themselves to serving a second temple (rather than Yahweh), when sunlight was less and clouds routinely blocked what sunlight there was.

When John then wrote that Jesus was on the “porch of this of Solomon” (“stoa tou Solomōnos”), where “stoa” also means “portico” or “colonnade,” the capitalization of “Solomon” makes it become a divinely elevated statement about the temple the Jews “dedicated” their soul to. The name of “Solomon,” who first decided to build a fixed place in which to transfer the Ark of the Covenant, says the “Wisdom” his name stands for is what the Jews worshiped, more than the divine insight of Yahweh’s possession. When the Easter season is known to be a time when the souls of Yahweh’s flock are raised from the dead that is a lost sheep, the name “Solomon” becomes synonymous with the “Big Brain.” Big Brains are the great impetuous that keeps a soul from receiving the soul of Jesus (remember the egg and the sperm analogy). So, it was not coincidence that had Jesus “encircled” by those divided against him in a place named for a “Big Brain.”

When the NRSV shows those Jews asking Jesus, “How long will you keep us in suspense?” this is an over-simplification of the truth written by John. His Greek says: “Heōs pote tēn psychēn hēmōn aireis?” That literally translates to ask, “Until when this human soul of ourselves you raise us up?” Here, the capitalization of “Heōs” becomes a divinely elevated statement of “As far as” or “How long,” which states an inner soul demanding of Yahweh to answer their question of “when” the Jews will ever be “raised up” from their deaths as servants to their Roman overlords. It states a demand of Yahweh to speak to them, at their command, which is some self-perceived authority as keepers of a temple. The question is based on their “human souls” (“psychēn”), which were believe to be from “the breath of identity” given to them by Moses, as the ‘children of God.’

When John next wrote that the Jews said, “If you are the Messiah, tell us plainly,” they questioned (the “Division” of “Schisma”) within their “human souls,” where the conditional of “if” (written “ei,” not a capitalized word) said they did not know for sure. Before they killed Jesus, they wanted him to state in “plain” words, “I am the Messiah” (written “Christos”). Again, using the pregnancy metaphor of the egg and the sperm (where “Division” is the Yahweh-directed cell growth that leads to a body of flesh being born), this question would be like the egg asking the one sperm (out of who knows how many) to produce authorization papers from God, saying “Let this one into you.” That must be seen as a demand that lacked total and complete faith in Yahweh. It is like telling Yahweh, “I will believe in you after you do a trick for me … like make me rich.”

In verse twenty-five, Jesus basically spelled out what a total and complete lack of faith was. It was everything done prior, which led to that moment in time. Everything Jesus had said to them completely shut them up, letting them know that none of them had a clue about what the words of the Law they so diligently memorized meant. On top of all those “plainly” stated conversations held every time Jesus was in Jerusalem, and all the times they conversed in Galilee, Jesus had performed miracles that none of them could ever do. Jesus “plainly” stated everything he had done pointed to the answer they wanted; but they were to Big Brained to see the forest from the trees.

It was here that Jesus returned to the shepherd-sheep theme, which he had preached prior, which most probably they had heard (in some way or another). When Jesus said, “you do not have faith in what you have heard and witnessed external to your bodies of flesh (where Big Brains sit enthroned in a skull), because your souls do not exist from out of of sheep of this of myself” (from “este ek tōn probatōn tōn emōn”). There, the Genitive case in “of sheep, of this, of myself” shows possession. This is “plainly” telling each and every Jew standing around Jesus (“encircling”), “To have faith that I am the Messiah, your souls [“hymeis” as “yourselves,” where “selves” are “souls”] have to be possessed by my soul [from “emōn” as “mine”]. As my possessions [my “sheep”], you would have lost your Big Brains and realized your soul’s safety is in my hands. Big Brains lead you to find the wolves, which does not end well.” Again, using the egg-sperm analogy, the Jews thought they were better off sloughing out as wasted opportunity [death born], rather than receive the seed of Yahweh and be raised from the dead as “little sheep” for His Son to shepherd.

In verse twenty-seven, Jesus repeated what are the expectations of “these sheep,” which are “these of myself” or “of mine,” stating clear possession. This possession is spiritual, not physical ownership. This possession says the soul of Jesus has been raised with the souls of his sheep. Once that soul possesses his sheep’s souls, they hear his voice speaking to them spiritually. Because the soul of Jesus is one with the souls of his sheep, Jesus knows everything about those sheep. When the verse ends with Jesus saying importantly (use of “kai”) “they follow” (“akolouthousin”), this is what Jesus meant when he said, “Follow me” to his disciples. That does not mean walking behind a physical Jesus on a trail somewhere in the Middle East. It means the soul of Jesus has become the Lord soul over a soul and its body of flesh, so each individual sheep does as Jesus commands. When “they follow,” they are Jesus reborn; and, this is the Easter theme of being raised from the dead.

To confirm this is a spiritual possession, verse twenty-eight does that by Jesus saying, “I give them eternal life, and they will never perish. No one will snatch them out of my hand.” (NRSV) That is the permanence of “eternal life” (“zōēn aiōnion”), which last just a little bit longer than a mortal life in human flesh lasts. In order for a soul to be possessed by Jesus’ soul, it has to first submit totally and completely to Yahweh, being made pure by His Spirit. That allows for the soul of Jesus to resurrect within another soul (countless times – one of the abilities Yahweh has), which is permanent and forever and ever. Only souls last that long; but they get recycled into mortal bodies of flesh, if they do as the Jews decided to do.

This marriage to Yahweh coming first is confirmed in verse twenty-nine, where Jesus said, “What my Father has given me is greater than all else, and no one can snatch it out of the Father’s hand.” (NRSV) What is actually written in the Greek text is this: “ho Patēr mou ho dedōken moi”, which literally states, “this Father of myself this he has given to myself”. In that, the Genitive case says Yahweh (“Father”) is the owner of Jesus, so Jesus is His possession (as His Son). The meaning of “this he has given” is the flock’s souls (his sheep). Wherever “self” is possible to be translated (“of myself” and “to myself”), a “self” is a “soul,” as there is no human life on earth without a “soul.” A “soul” makes a “self” out of a corpse. When Jesus takes possession of one’s “soul-self,” then that ‘sheep’ has gained “eternal life,” compliments of marriage to the “Father.”

In verse thirty, Jesus said, “The Father and I are one.” (NRSV) This says “the Father” and the Son are one. When a sheep’s soul gets added to that combination, one is talking about a Trinity, where the possession of a soul by Yahweh comes by His Spirit in divine marriage. When the soul of Jesus is then resurrected within that wife-soul of Yahweh, one has the “Father,” Son and Spirit. When the Spirit is present in a human being, that is Baptism by the Spirit, which makes a soul in a body of flesh become Holy” (“Hagion”). Only such sheep can be “Holy,” because holiness, sainthood, and living righteously is only done by divine possession on planet earth.

As a Gospel reading for the Sunday deemed “Good Shepherd Sunday,” it is imperative to see that one identifying as a Christian, while not being a Saint, is really no different than the Jews of Galilee and Jerusalem, where half of them thought Jesus was possessed by demons, while the other half thought there was something special about anyone who can work miracles. If one does not hear the voice of Jesus tell one what to do, then Jesus is not one’s shepherd. The whole point of the Easter season is to die of self, because one realizes self will only lead a soul to ruin. One must submit to marriage to Yahweh (learning His name is a good ‘ice-breaker’), in order to be possessed as His flock. Once one is a sheep of Yahweh, then He will send His Son to be your Good Shepherd; and, Jesus said “only God is good.”

Acts, Language, Teaching

Acts 11:1-18 – What God has made clean, you must not call profane

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Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God. So when Peter went up to Jerusalem, the circumcised believers criticized him, saying, “Why did you go to uncircumcised men and eat with them?” Then Peter began to explain it to them, step by step, saying, “I was in the city of Joppa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me. As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air. I also heard a voice saying to me, `Get up, Peter; kill and eat.’ But I replied, `By no means, Lord; for nothing profane or unclean has ever entered my mouth.’ But a second time the voice answered from heaven, `What God has made clean, you must not call profane.’ This happened three times; then everything was pulled up again to heaven. At that very moment three men, sent to me from Caesarea, arrived at the house where we were. The Spirit told me to go with them and not to make a distinction between them and us. These six brothers also accompanied me, and we entered the man’s house. He told us how he had seen the angel standing in his house and saying, `Send to Joppa and bring Simon, who is called Peter; he will give you a message by which you and your entire household will be saved.’ And as I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning. And I remembered the word of the Lord, how he had said, `John baptized with water, but you will be baptized with the Holy Spirit.’ If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?” When they heard this, they were silenced. And they praised God, saying, “Then God has given even to the Gentiles the repentance that leads to life.”

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This is the mandatory selection from the Book of Acts that will be read aloud on the fifth Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of Psalm 148, where David wrote, “Kings of the earth and all peoples, princes and all rulers of the world; Young men and maidens, old and young together. Let them praise the Name of Yahweh.” That pair will be followed by a reading from Revelation, where John’s vision saw, “a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more.” All will accompany the Gospel reading from John, where it is written: “Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, ‘Where I am going, you cannot come.’”

In verse one of this NRSV translation, the Greek word translated as “believers” is “adelphoi,” which clearly says “brothers.” In this case, rather than state the truth, because an illegitimate form of social justice has taken control over Scripture and changed “brothers” to a gender non-specific “believers., the truth of “brothers” is denied. Instead of using the modern standard replacement of “brothers” with the wordy “brothers and sisters,” the sneaky snakes of translation have taken the route of least resistance. If they cannot explain why “brothers” is written, then they equally cannot explain what a “believer” is.

The first verse in Greek is this: “Ēkousan de hoi apostoloi kai hoi adelphoi hoi ontes kata tēn Ioudaian hoti kai ta ethnē edexanto ton logon tou Theou .” This literally translates to state: “(they) Heard now those apostles kai those brothers those existing according to Jewish because kai these heathens they had welcomed this word of this of God .” In that, the capitalized first word (“Ēkousan”) must be seen as divinely elevated to a meaning that is higher than the worldly plane of existence. The spelling is the third-person past tense form of “akouó,” which means “to hear, listen.” According to HELPS Word-studies, this word figuratively means, “to hear God’s voice which prompts Him to birth faith within.” Thus, we are not talking about a bunch of ordinary people with ears that hear. We are talking about souls that are able to “Hear” a divinely elevated voice within their souls; and, that ability to “Hear” is the resurrection of Jesus within them, who speaks to them for the Father (as their good shepherd).

It is this presence of Jesus within that transforms “disciples” (or “students”) into “apostles” (or “messengers”). For a divine “messenger” to be sent on a mission for Yahweh, it is imperative that they have “Heard … this word of this of God.” Because each and every “apostle” (which is more than menfolk) is resurrected as Jesus, all Anointed by Yahweh (each a Christ) and all Baptized by His Spirit, each is a rebirth of the Son of God within their bodies of flesh. This makes each and every “apostle” (including women like all the Marys) be sons of the Father, all spiritual “brothers.” Because one must understand divine Scripture is meant to talk to one’s soul, not one’s physical brain, all souls are made of divinely masculine essence (“of this of God”), so all souls of “apostles” are, therefore, “brothers.” That is the explanation of this usage; and, it fits perfectly every time it is written in Scripture.

The message “Heard” divinely by all these “brothers” (including men and women human beings, those with saved souls) said, “these heathens (“Gentiles,” without the capitalization written) they had welcomed (or “received”) this word of this of God.” Because all of the “apostles” were still souls animating dead bodies of flesh, with part of that dead flesh being a brain that still functioned atop their necks, they would revert to a normal state of stupidity, akin to being pets allowed to play in the yard, within the fenced-in area of Jesus the good shepherd. They were allowed to act like sheep, as long as they did not stray into dangerous ground.

Now, the argument these “brothers” had was based on Jews being the ‘chosen people of Yahweh.’ In that selectivity, they were not allowed to mix and mingle with those who were not of that divinely chosen group. As Jews, they had been given a list of Laws and Commandments, along with songs of praise and a set of divine Prophets who spoke of the failures of the past, projecting to time of the future. These lesson were only given to Jews; so, all non-Jews were without that teaching. To refuse to intermingle with those who did not know the restrictions of a ’set of marriage vows to Yahweh’ (the Covenant) meant to expose oneself to the influences of sin, where establishing friendships with ‘heathens’ would force one to allow the acceptance of sin into one’s selected life, as a child of Yahweh.

There is absolutely nothing wrong with that concept. It is the reality that is addressed in Peter’s explanation to the Jewish Christians that must be gained here. In Acts 10, verses one through seven tell of Cornelius (a Roman centurion, thus a Gentile) had his own vision (like a vision Peter had subsequently), where “He distinctly saw an angel of God, who came to him.” We are told that Cornelius “and all his family were devout and God-fearing; he gave generously to those in need and prayed to God regularly.” Thus, by knowing this, the selectivity of Yahweh allows Him to choose anyone he pleases to be His “apostles.”

On the other hand, this story in Acts 11, the “apostles” that were “brothers” were different from those Jews (the “circumcised”) that were not ‘raised from the dead’ and resurrected as Jesus. Thus, the realization of this story must be seen not merely as the acceptance of Gentiles, as that pretends the Jews know what is best. It should equally be seen that the Jews who were not “messengers of this word of this of God” had become themselves “heathens,” not chosen by Yahweh as His sheep.

It is my opinion (and other might agree) that Cornelius is now named, with him being the centurion who came to Jesus telling him he had heard Jesus performed miracles for the Jewish God. His Jewish slave-servant-employee had become ill and most likely told Cornelius about Jesus. Cornelius did not ask Jesus (a Jew) to come to his Gentile home to heal his slave. He simply said, “Give the order and it will be done.” Jesus remarked that he had not seen such faith in all of Israel; so, the centurion’s slave was immediately healed. However, what is not said (but can be intuited from this story in Acts) is that Jesus’ soul did accompany Cornelius to his home and helped guide him to the state of faith he is now said to have. This makes Cornelius and his household be like Tabitha and her community-family, where all were the first true Christians.

In the NRSV translation that tells of Peter explaining his vision – “There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me. As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air.” – the Greek words written (“skeuos” and “othonēn”), which are translated by the NRSV as “something like a sheet” can actually state, “descending a ship certain so that a sail great.” When that imagery is placed into this vision by Peter, “a ship certain” becomes the ark of Noah. When a “great sail” is the ark’s forty days on the sea, rather than a “sheet with four corners,” this “great sailing ship” is metaphor for Christianity. To then find “quadrupeds: wild beasts, creepy things and birds of the air,” this is every living creature on earth placed on the ark by Noah, by Yahweh’s orders. The “four corners” say the “great sailing ship” covers the entire known world; and, to be told “kill and eat,” that metaphor says lead those creatures to die of self-ego [ministry] and consume spiritual food that nourishes one’s soul [hunger for salvation].

When verse seventeen is shown by the NRSV to state: “If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?” this needs to be shown for what it really says. The Greek text here says: “ei oun tēn isēn edōken autois ho Theos hōs kai hēmin pisteusasin epi ton Kyrion Iēsoun Christon , egōtisēmēn dynatos kōlysai ton Theon ?” This literally says, “if therefore this identical gift it has been given to themselves this God like as kai to ourselves to having faith in on the basis of this Lord Jesus Christ , oneself who existed able to have hindered this God ?”

In that, the uses of “themselves” and “ourselves” and “oneself” all need to be read on a soul level, where this is not referencing the dead flesh animated by a soul. It equates “this identical gift” to “their souls” (“themselves”), identical with “our souls” (“ourselves”), which means all had equally been gifted by “God” (Yahweh). The word “pisteusasin” must be elevated beyond the level of “belief” that applies to the Jews who had no faith, “on the basis of this Lord Jesus,” and only being equally applied to those who “existed” in a “certain” state as “apostles” (from “tis ēmēn”), of “faith.” This says all were “identical” as those souls where Jesus’ soul had resurrected, as the ”Lord” of each. That resurrection could only come from the Baptism by the Spirit, which is the divine marriage between a soul and Yahweh, where the officiant (the High Priest Jesus, present in Peter and six others who went to the home of Cornelius) made the marriage official, making all each be a Christ. With that cleansing, the soul of “Jesus” could be raised in the dead again, granting eternal salvation to those divinely wed.

Verse eighteen begins with the capitalized Greek word “Akousantes,” which is a different form of the same root stated to begin verse one- “akouó.” Whereas this reading began with “(they) Heard,” we now read of “(them) Having Heard.” While Peter was speaking, Jesus within each “Listener Heard” the truth spoken to their souls. In response to the truth, “they were silent” or “they were still (within)” (from “hēsychasan”). There is no arguing the truth, so “silence” is obedience. This is the sheep finding the fence surrounding the yard as the known limits, where nothing can be done to go beyond the sheepfold. They were then importantly (from “kai”) moved to express “glory” for this truth known. They then said, (paraphrasing) “Yahweh has allowed repentance to non-Jews by also giving them eternal life.”

Returning to where Yahweh spoke to Peter, when he protested the possibility of eating something that was “common” (or “unwashed, dirty”) or “unclean” (and the Jews have a list of what is their ideas about such matters, based on the Law), because “nothing of that sort had ever entered his mouth,” this argument was what Peter would later write made him realize everything he thought made him special – as a Jew from birth – meant nothing, as a “loss.” When the “voice out of heaven” [meaning the voice within his soul, which was the voice of Jesus, his good shepherd) said, “What this God has cleansed , yourself not does call unholy .” that says the Big Brain of Peter (which without Jesus leading his thoughts was not very big) gave Jesus his opinions, he was resisting complete subjection to Yahweh. Once the soul of Jesus had raised Peter from that dead state he was in before – to eternal life, like those Romans of Cornelius’ house – Peter was led by the “Spirit to go with the messengers sent to him” by Cornelius. This is the story of Isaiah who heard the question, “Who shall we send,” so he automatically said, “Here I am. Send me.”

As a mandatory reading from Acts, during the Easter season when the resurrection of Jesus is the theme, that lesson is taught in the ‘Gentiles’ receiving the “same gift from God as that received by all who have faith through Jesus being his or her Lord.” This states the Easter theme; but it is so easy to think Jesus can only be Jesus, as there can only be one Jesus. This becomes the problem the Jews had, thinking they were special by ‘believing’ in God (Yahweh), when none of them (before Jesus was sent in a body of flesh) had ever considered marrying Him and being one with His Spirit (being “Israel,” rather than trying to rename some land that). The same idea – “There is only one God, so no one can ever be as good as God” – was what caused the Jews to take up stones to kill Jesus, because he claimed to be the “Son of God.” Christianity thinks it is special, in the same way the Jews thought they were special. However, the lesson of this reading selection says one must Act from faith, which can only come through divine marriage and the resurrection of the “Son of God” in other souls in human flesh – Jews or Gentile (Christian) is not the end all. What Yahweh has cleaned cannot be called unholy. Likewise, that which is unholy cannot be called cleansed by the Spirit of Yahweh, when Jesus has not been resurrected within.

Language, Psalms, Teaching

Psalm 148 – Praise, praise, praise

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1 Hallelujah! (Praise YAH!) Praise Yahweh from the heavens; *

praise him in the heights.

2 Praise him, all you angels of his; *

praise him, all his host.

3 Praise him, sun and moon; *

praise him, all you shining stars.

4 Praise him, heaven of heavens, *

and you waters above the heavens.

5 Let them praise the Name of Yahweh; *

for he commanded, and they were created.

6 He made them stand fast for ever and ever; *

he gave them a law which shall not pass away.

7 Praise Yahweh from the earth, *

you sea-monsters and all deeps;

8 Fire and hail, snow and fog, *

tempestuous wind, doing his will;

9 Mountains and all hills, *

fruit trees and all cedars;

10 Wild beasts and all cattle, *

creeping things and winged birds;

11 Kings of the earth and all peoples, *

princes and all rulers of the world;

12 Young men and maidens, *

old and young together.

13 Let them praise the Name of Yahweh, *

for his Name only is exalted, his splendor is over earth and heaven.

14 He has raised up strength for his people and praise for all his loyal servants, *

the children of Israel, a people who are near him. Hallelujah! (Praise YAH!)

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the fifth Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will follow the mandatory Acts selection, where Peter explained to the Jewish Christians of Jerusalem why he met with the Gentile Cornelius (and his house), saying, “The Spirit told me to go with them and not to make a distinction between them and us.” That pair will precede a reading from Revelation, where John wrote of a loud voice saying, “See, the home of God is among mortals. He will dwell with them as their God; they will be his peoples, and God himself will be with them.” All will accompany the Gospel choice from John, where it is written: “Jesus said, “Now the Son of Man has been glorified, and God has been glorified in him. If God has been glorified in him, God will also glorify him in himself and will glorify him at once.’”

You will note in the above translation that I have placed several words in bold type. Primarily, those are reinstatements of “Yahweh,” where the NRSV has translated “the Lord.” In addition to that, I have added the truth of the word “Hallelujah,” which is two separate Hebrew words: “hal·lū yāh.” Those words translate as saying, “praise YAH;” and I have placed that truth within parentheses, placing “YAH” in bold type.

This psalm will only be read on the fifth Sunday of Easter, in the Year C. It is the epitome of a “psalm of praise.” In the fourteen verses of this song are thirteen forms of “hal·lū” written. That word is written four times, counting the two translations of “Hallelujah!.” The word “hal·lū” is part of eight constructs, which are two forms: “hal·lū·hū” (meaning “praise him”) and “yə·hal·lū” (meaning “let him praise”). Another word is then added – “tə·hil·lāh” – which is a separate word [“tehillah”] meaning “the praise.” Only six verses in this song of praise do not contain a word stating “praise.”

Three times (once in verse five and twice in verse thirteen) are found references to “the name,” which is relative to the “praise” to be given. It should be noted that the “name” David wrote four times (“Yahweh”) and abbreviated two other times (“YAH”) states that “name.” To remove that “name” and replace it with a generic statement as “the Lord” is to not give praise to that “name.”

To fully understand why David would say to give praise to the “name,” one must grasp that is a statement of “name” change, which is what a wife takes on in marriage. Here, “name” is then that of her husband’s, where his “name” added to hers, becoming a statement of possession. A wife becomes the possession of her husband when she is given away by her father, making the “name” of the husband be responsible for the wellbeing of the wife. When this concept of marriage is understood to be on a soul level (not physical marriage on the material plane), then Yahweh marries a soul through the transfer of His Spirit (Pneuma, in Greek, ruach in Hebrew). Rather than take on the last “name” of “Yahweh,” like a human female takes on the surname of her husband, the “name” change is spiritual. Thus, the “name” one praises is “Israel,” which means “Who Retains God,” where “God” is actually one “el” of Yahweh’s elohim. Being a Yahweh elohim means taking on the name of His Son, who is now called Jesus – a name meaning “Yahweh Saves.” That “name” leads one’s soul to give praise to Yahweh, having been resurrected within one’s soul.

It has to be understood that normal human beings may like their religion and may love the people of the church which they attend, but once out in the real world there is not a lot of praise for Yahweh going on. While inside a church building, when the organist (or multi-piece band) begins playing music for the sing-along hymns, few people (outside of Pentecostal churches) will stand from their pew seat (arms raised to the sky), shouting out “Praise God!” because a priest said anything spiritually moving. Only when someone strikes it rich in the real world does one hear, “Praise God!” outside of a church. This failure to “praise YAH!” on a regular basis says David was not singing a song of praise to get people to ape beliefs, as some show of love that is not true. He was singing a song of praise because his soul was possessed by Yahweh; and, the words of his songs were whispered to him melodically by his inner voice – Jesus.

Verse one sings, “praise Yahweh from the heavens.” The Hebrew word “shamayim” can translate as “the sky,” which makes it read as “the heavens” project higher than “the sky,” as into outer space. Here, it is important to realize outer space is part of the physical universe; and, David was not singing physical praises. This means “heavens” must be equated with the “spiritual.” So, the continuation that says, “praise him in the heights” means the “heights” of one’s soul’s “spiritual elevation.” One does not offer “praise to Yahweh” because one feels drugged or because one gets rich. One offers “spiritual praises from the heights” that come from His Son being one with one’s soul. It cannot get any higher than that presence within.

In verse two, David included “angels” in the mix of who gives “praise to him.” Here, it is important to realize that the soul of Jesus resurrected within one’s soul is the same thing as an “angel.” The ‘“angels” in the flesh’ are Yahweh elohim, where the elohim are the gods that never die, which makes them “angels” or “spirits.” The word used here by David is “malak,” which equally translates as “messengers.” While there are “angels,” such as Gabriel, who appear as “messengers,” the implication by David is David was also a “messenger,” due to his being possessed by the divine Spirit of Yahweh. Thus, the last two words of verse two are surrounded by brackets and parentheses, which makes them silently present, while making praises to him, as His “hosts of hosts.” This is the vast army of “angels, messengers, and souls” in human bodies of flesh that serve Yahweh totally.

In verse three it appears the “hosts of hosts” are those lights in the sky in outer space; but, again, the physical is not the intent of the words sung. The metaphor of “sun and moon” are the lights in the sky that illuminate during both day and night. All light on earth exposes truth that cannot be seen in darkness. Thus, for “the sun and the moon to praise him,” this means all who are led by the light of truth that comes from within (Jesus reborn), praise is due Yahweh because without that illuminating truth one would be lost and fall into a pit. As for the “stars of light,” those are the flashes of insight that the Mind of Christ (call it of the Messiah within) speak to one and lead one divinely. Again, this must not be read as physical stars twinkling in the night sky [and the sun is a star that makes all life on earth be possible].

In verse four, David returned to the use of “heavens,” writing it now like he silently wrote “hosts of hosts.” Here, he wrote the “praise to him” comes from “heavens of heavens,” where the same metaphor is for “spirits of spirits.” This sings of a duality, where Yahweh is the premier Spirit and His Son is the soul of His making. The praise is then motivated by the soul of Jesus resurrected within a lost soul in human flesh. When David then sang of “the waters above the heavens,” this is the everlasting ‘waters” of Yahweh’s Spirit of Baptism, which elevates a normal soul “above,” to eternal life through salvation. That is the praise due Yahweh.

In verse five David’s first use of the “name of Yahweh” being “Praised,” which is the marriage of a soul to His Spirit. This marriage is then confirmed by his singing, “for he commanded and they were created.” The Hebrew word “tsavah” can be translated as “to give a commandment,” as it means an “order.” For one to take on the “name of Yahweh,” one then has to agree to the “commandments” made by Yahweh to all His wives. This means the wedding vows are the “Commandments” brought down the mountain by Moses. To say “I do” to those orders makes one become a true “Israel,” in the “name of Yahweh.”

Verse six then says these “commandments” last “forever.” They are the “decrees” made by Yahweh and they will “never pass away.” There will be no modifications to those agreements. In return, a soul gains eternal life from redemption of all past sins. For that promise, no one would dare break any of those “commandments.”

In verse seven, one must again force oneself to leave the illusion of the physical and ascend to the spiritual meanings that come from “earth” and “sea creatures.” When David wrote, “praise you Yahweh from the earth,” the “earth” must be seen as the “flesh” of a human body. This says the “praise” due “Yahweh” is not solely from angelic spirits that do not possess a soul on the earth. This says a divinely possessed soul has the Son of Yahweh resurrected within its soul, within one’s “flesh;” and, it is from that “earth”-center that “praise” comes.

As for the “serpents” (from the Hebrew “tannin”), which can also translate as “dragon” or “sea monster,” this becomes the Leviathan that is metaphor for the elohim that lurks in the “waters” of souls on the physical plane. A Leviathan can be an evil (demonic) possession, which preys on lost souls that refuse to marry Yahweh and agree to His “commandments.” When the Leviathan is a divine elohim that possesses a lost soul, it comes as the soul of Jesus resurrected. Either way, a lost soul fears being possessed; but, once possessed divinely, that divine presence will bring forth praises to Yahweh.

Verse eight then uses the metaphor of weather to show the changing states of human emotions: anger (“fire”); hurtful barbs (“hail”); cold-heartedness (“snow”); secrecy (“clouds”); self-ego (“wind”); and, arguments (“storms”). All of these fill the “sea” of souls filling the “earth.” These can become stable by the inner presence of a divine Spirit – the Yahweh elohim of Jesus – or, they can be aggravated by the presence of a malevolent spirit possessing one’s lost soul.

Verse nine sings of “mountains and all hills,” which are the challenges facing a soul in the flesh. The presence of Yahweh’s Spirit makes overcoming those challenges less tiresome. The “mountains” become reduced to “hills,” with each rise accomplished a lesson that increases one’s reason to give praise. As for the “trees,” all souls must become “fruitful” and produce good fruit. A “cedar” is a lasting hardwood which produces fragrance that is pleasing. This element of usefulness keeps these “trees” growing and not cut down and thrown into the fire.

Verse ten then is a statement that everything living on earth that breathes air (oxygen), including “beasts and all animals, creeping things (including insects and snakes), and fowl that flies” are given souls by Yahweh. A human soul that has not married Yahweh does not take on any greater importance in the totality of life on earth, just because it has a larger brain than most. Here, in the third of six verses that does not state the word “praise” (in any form) says Yahweh receives a natural form of praise by all life forms on earth. Mankind needs to see the only thing that separates them from these listed in verse ten is the brain allowing it to realize it must marry Yahweh or return to the worldly plane in reincarnation.

Verse eleven then leaps to that level of civilized mankind, who are groups of people led by “kings of the earth.” Here, again, “earth” should be read as “flesh.” Souls are not kings anywhere other than their own physical bodies of flesh. A “king” allowed to lead many people is still human and mortal. The “princes” are then those whose blood relationship is to a leader, who sets them up to be future “kings,” when they might not have the support (or forced capitulation) of the “people.” Those who act as “the judges of the earth” will be found to have no voice as judges over their souls, once they leave their beloved “earth.” Only when a soul leads the flesh to submit totally to the Will of Yahweh can a soul be judged favorably.

In verse twelve, the last of the six verses that does not say “praise” places focus on age, beginning with those young – “young men and virgins” – where there is a need to be taught the “commandments” of Yahweh. If left alone to figure things out on their own, they will become misused by those who know the young are impressionable and easily misled. In nature, the predators focus on those animals without the strength and knowledge of an adult. Human youths are no different. Likewise, in the hunt the aged are vulnerable as well. When one has lived a long life and not been led to find reason to sacrifice self and marry Yahweh, there is no favor given by Yahweh because a soul lasted a long time in a body of flesh. Age does not matter when judgement comes at death.

In verse thirteen David returned to using the word “let him praise,” saying “the name of Yahweh is exalted alone.” This says all the verses that told of the circumstances of life in the material realm, no one is “exalted” or “lifted up” without taking on His “name.” When David sang, “his splendor [or majesty] over the earth and the heaven,” this says taking on the “name of Yahweh” adds the divine elevation of marriage, with His Spirit making it possible for His Son to resurrect. It is with that “splendor” “above” or “over” (can you say Lord?) the flesh and the soul (“earth and heaven”) that brings “praise.”

In the final verse, David sang that Yahweh “has exalted the horn of his people praise to all his saints.” The “horn,” which (from “qeren”) is a symbol of strength, which brings forth “praise,” as well as making common souls become “pious” or “chaste” (from “chasid”). These “people” are the sheep of Yahweh, as His wives in marriage, who are led by the “horn” (as a ram) that is each of theirs individual Lord. Here, David sang the “name of Yahweh,” when he wrote the “sons of Israel” are those who are “saints.” Again, the “name Israel” means a soul (not a physical body of any kind) “Who Retains God,” with “god” and “el” of Yahweh’s elohim. All of these will keep Jesus “near,” so “near” his soul will be resurrected within each apostle’s soul. Then, all will “praise YAH!”

As a Psalm of David that is only read on this fifth Sunday of Easter, where the theme of the Easter season is about the resurrection of Jesus in the dead of lost souls, saving them for eternity, this message must be seen in this song of praise. All praise to Yahweh is due to this theme of salvation.

Language, Revelations, Teaching

Revelation 21:1-6 – A new soul in a new body as a new place Teaching Peace

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I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying,

“See, the home of God is among mortals.

He will dwell with them as their God;

they will be his peoples,

and God himself will be with them;

he will wipe every tear from their eyes.

Death will be no more;

mourning and crying and pain will be no more,

for the first things have passed away.”

And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.” Then he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give water as a gift from the spring of the water of life.”

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This is the Epistle selection that will be read aloud on the fifth Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will be preceded by a mandatory reading from Acts (during the Easter season), which tells of Peter explaining to other true Christians in Jerusalem why he went to a centurion’s house and stayed with him. We read, “They praised God, saying, “Then God has given even to the Gentiles the repentance that leads to life.” That will be followed by a singing of Psalm 148, which places strong focus on praising Yahweh, as David wrote: “Praise him, all you angels of his; praise him, all his host.” All readings will accompany the Gospel selection from John, where is written of Jesus telling his disciples: “Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, ‘Where I am going, you cannot come.’ I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another.”

The first word of this chapter is a capitalized “Kai,” which means most important information is about to be conveyed. That great importance then leads to the Greek word “eidon,” which is the first-person singular Aorist Active Indicative form of “horaó,” which means “to see, perceive, attend to,” implying in usage “I see, look upon, experience, perceive, discern, beware.” Because this verb is directly linked to a capitalized “Kai,” it should be read as itself capitalized, thereby divinely raised in meaning. Thus, we should read that John (the first-person) “Experienced” or “Perceived” a vision that was divinely inspired. This means what John “saw” was not with his physical eyes [John was ninety and blind], but “Perceived” through the Mind of Christ. This is most important to grasp.

When this is understood to be a spiritual vision seen by the ‘mind’s eye,’ it is like a dream, where nothing seen is real, in the physical sense. Daniel was known for his ability to interpret dreams, and the field of psychology employs people who study the symbolic meaning of things “Perceived” in dreams. This means John’s use of “heaven, earth, and sea” are not to be taken literally, but metaphorically. The metaphor of “heaven” is “spiritual life,” like angels and souls. The metaphor for “earth” is a physical body of “flesh,” but also an entity of life on the material plane. The metaphor for “sea” is the collection of all souls and spirits that inhabit human flesh in the worldly plane.

By seeing that symbolism, the element of “new” (“kainos”) is a statement relative to the use of “first” (“prótos”). The Greek word “kainos” means “fresh, new, unused, novel,” where this does not mean a separate “heaven” or “earth,” but a previous state of “heaven” and “earth” that existed before each was made “fresh.” This should be seen like a house needing a “fresh” coating of paint. The house is not torn down and a new one rebuilt (“new”), just because the old paint has faded or chipped. It is then this older version (which is still the same structure as before, only “renewed”) – the “first” – having been changed. When the suggestion of house painting is maintained, the “sea” importantly (from “kai”) becomes a statement that says all houses in the world are subject to having the paint fade and chip, being in need of “refreshment.” To see this “new” leads to “no more” being subject to this degraded state of being, the “new spirit , kai new body” (where the use of “kai” signals importance to the “body new”) is the presence of most divine Spirit that forever lifts one to a permanent higher state of being.

Verse two is introduced by another use of “kai,” showing importance needs to also be applied, to realize the truth of “this city this holy.” After that statement of importance, the capitalized “Jerusalem” is stated, which is said to also be “new.” Again, as a vision or dream, John is not detailing a physical “city of Jerusalem.” Following verse one saying an important “sea” will “exist no longer,” the importance of “this city” (from “tēn polin”) is better understood by seeing this a focus placed on the “inhabitants of a city,” who had previously been the “first soul kai first body” (metaphor of “ouranos” and “gē”) rising from a “sea” of souls. The “new souls kai new bodies” will elevate from that “sea” that is “no more” and become the “inhabitants of a city” that is “holy.” It is not a “sea” that disappears and exists “no more,” but the presence in that “sea” by those of “new spirit kai new flesh” that are “no more” part of that “sea.”

Again, as John’s vision is only dealing with those “souls new,” having become the soul of Jesus reborn into their bodies of “flesh,” the “city” becomes synonymous with Christianity, rather than some place on a world map. The capitalization of “Jerusalem” then divinely elevates that ‘name’ to represent the meaning behind the ‘name,’ which is “Teaching Peace.” Therefore, this “new” aspect of “Teaching Peace” becomes the purpose of Christianity; and, this is unlike the failure of the Jews, who worshipped their temple in a “city” by the name of “Jerusalem,” while never elevating their souls and bodies to serve Yahweh, teaching peace to the world. That “Jerusalem” and those souls of Jews remain part of the “sea,” as unchanged souls in unchanged bodies of flesh.”

After making that important series of statements, John then wrote more of his vision, where the rest of verse two can literally be translated into English saying (giving particular note to those words written in the Genitive case), “descending from out of of this of heaven away from of this of God , having been made ready like as a bride having been decorated this husband of herself .” In this, the element of “descending” or “coming down” must be seen as the soul bowing before the throne, which was read in John’s imagery the Sunday prior. This means all humanity (males and females) must submit their souls to Yahweh in complete and total sacrifice of self to Him in divine marriage. The aspect of “from out of of this of heaven” must be once again read as “heaven” equals the spiritual essence, which is the soul of all bowing down before Yahweh. Prior to this, all souls in bodies of flesh were self-important, as life breath given “away from of this of God.” One must “come down” from that almighty self position, “being prepared” or “made ready” to sacrifice self for a much higher reward (eternal life). Once one is ‘engaged’ to Yahweh, one’s lifestyle becomes “decorated” or “adorned” with the blessing of “this husband,” which is to be Yahweh. The use of “herself” must be read as “her soul,” which is how all souls trapped within human flesh take on the feminine essence (males and females); so, the marriage is not physical, but spiritual. All souls in the flesh uniting with Yahweh’s Spirit become His brides, thus all ‘her souls.’ This is the meaning of the metaphor that John “saw.”

Verse three then is another that begins with a capitalized “Kai,” which again denotes much importance needs to be grasped from that which follows. Here, the great importance comes from John “hearing,” as opposed to what he divinely “saw” in verses one and two. This auditory presence must also be understood as being heard by John’s soul, rather than his physical ears. John then identified it as “a voice great,” which was emanating “from out of of this of throne”. The “throne” (stated in the possessive case) is within John’s soul, so this “of throne” possessed John, allowing his soul to “hear a voice” speaking to him. This, of course, is the “voice” of Yahweh, who is enthroned within John’s soul. The “voice” of God then says (literally translated into English):

“Behold! , this tabernacle of this of God with this of mankind , kai he will dwell with themselves , kai themselves laity of himself will exist , kai himself this God with themselves he will exist [ of themselves god ] .”

This is five segments of a statement “heard” by John’s soul. The first is a capitalized “Behold!” (“Idou”), which is a command from God to “Listen” and “See” the truth of His Word. The second segment then places focus on “this tabernacle,” which is the soul-body entity that was John (and all who hear the voice of Yahweh forevermore). Everyone who is “human” (a soul trapped in a body of flesh) that “Hears this great voice” has become “a dwelling place of God.” The third segment is introduced by the word “kai,” making it important to grasp. Here, Yahweh says “he will dwell,” where the third-person form of “skénoó” (meaning “tabernacle, tent, dwelling place”) says “he” is both Yahweh’s Spirit, but also His Son Jesus. Jesus will be sent into one’s soul-body “tabernacle” to become its High Priest. Yahweh remains the King on the “throne.” The fourth segment of words is also introduced by the word “kai,” showing importance must be grasped in Yahweh next saying, “all souls [“themselves”] where the Son of God is High Priest [the “tabernacle”] will then become the peoples [“laity”] of his soul’s resurrection [“himself”],” so those soul in the flesh “will exist” as Jesus reborn. The final segment of words is another begun with the word “kai,” showing importance to grasp in Yahweh saying, “Jesus [“himself”] is “this God,” as the extension of Yahweh sent onto the material plane; and, the extension of the Father in the Son will “exist with their souls” [“themselves”]. This means Jesus and Yahweh “will exist” in the world.

Where the final two words are enclosed in brackets [a silent statement, unseen but present], the lower case spelling of “theos” says “god,” which in Hebrew would be “el.” This then says “of their souls” [“themselves”] will be resurrected the Yahweh elohim that is Adam-Jesus, to be the Lord over each soul-body that is a wife to Yahweh.

In verse four, two uses of “kai” begin two segments, the first of which says this presence of Yahweh’s Spirit and His Son as High Priest will cease all forms of sadness, which comes from the guilt of sins. All “tears will be wiped from the eyes” of those who bemoan a sinful past, knowing it is impossible to gain eternal life with such a history. The “tears wiped” will come with the outpouring of Spirit that will wash one’s soul forever clean. That repentance will then lead to the second important element, which is no longer having to worry about “death.” When John wrote “all former things will pass away,” those former things are incarnations of a soul into dead matter that will always die again [being mortal] through reincarnation (unless Baptized by the Spirit). This is the importance of eternal salvation, following redemption of sins.

Verse five is another begun by a capitalized “Kai,” showing there is great importance to find in this verse, as that “said” by “this” voice that emanates from “sitting upon this throne” within the hearer (John’s soul and other souls like John’s). That “said” is again prefaced by a capitalized “Behold!,” stating one’s soul must perceive this. That to behold then says, “new I make all,” where we are returned to the use of “kainos” seen in verses one and two. This is most important to know, because this “new” state of being cannot exist without the presence of Yahweh.

At that point of this speaking, John inserted a comma mark and another use of “kai,” showing this following “said” is also separately important to understand. The “great voice said,” “(you have) Written,” which is a capitalized “Grapson,” meaning “Write, Writing, Written.” Because this is written in the second-person singular Aorist Imperative Active voice, it is less a command for John to “Write” and more an important statement that John is there before the throne of Yahweh, seeing visions and hearing a great voice, because of that which he personally (2nd person) had to lead him there – “Scripture.” Thus, Yahweh added, “because these [books of Scripture] these [souls] (are the) words (leading those) faithful”. Yahweh then stated importantly (from use of a “kai”), “(these words) true exist.” This says the words “Written” are from saints, like John, who “Hear the voice of Yahweh” and “Write” the “truth” for others to discern. Still, that “truth” is not fully revealed until a soul has married Yahweh and become reborn as His Son. Then the truth is known to a wife-saint, to take into ministry as Jesus reborn.

In verse six, the voice of Yahweh is then directed to John (and individually to all who “Hear”). The voice of Yahweh then says, “He is born!” This is a capitalized “Gegonan,” which is the third-person Perfect Indicative form of the word “ginomai,” meaning “to come into being, to happen, to become,” implying “to be born.” As a capitalized word of divine elevation in meaning, this speaks of one’s resurrection as Jesus, whose soul “Becomes” one with a host soul. This means John was told he was “Reborn” as Jesus.

Following that exclamation by Yahweh to John, the following was said, where the placement of brackets does not show in standard translations. The following Greek was written by John:

“egō [ eimi ] to Alpha kaito Ō , hē archē kai to telos . egō tō dipsōntidōsō ek tēs pēgēs tou hydatos tēs zōēs dōrean .”

These three segments (divided into five parts) literally translates to state:

“I [ exist ] this Alpha kai this ‘great Circle’ [symbol, not word] , this beginning kai this closure . I this to thirsting will give from out of of this of fountain of this of water of this of life as a gift .”

In the beginning, where “egō” is separated from “eimi” by brackets, this says the “I” of self (one’s soul identity) will be submerged (the use of brackets), so the only “I” of importance that “exists” is Yahweh, through His Son Jesus (one’s Lord). This is then two joined as one, where the “egō” is Jesus – “this Alpha,” or “First” and “Foremost” Lord.

That addition makes two be joined as a “great Circle,” which is the meaning of the word “Omega” (which is not written, as only the symbol is marked by John). Without this addition of two in one, the symbol of capitalized omega in the Greek letting is not a completed circle, but an open at the bottom symbol (Ὦ). The English transliteration of this symbol makes the “Circle” be depicted fully enclosed” (“Ō“). This means the “kai” of importance is the completion of the “great Circle.” That is then restated as “this beginning kai this closure,” where the Greek word “telos” properly means, “consummation (the end-goal, purpose), such as closure with all its results.” (HELPS Word-studies)

Following a period mark, the final statement made by Yahweh to John (and all today who “Hear” His voice) says, “I (Yahweh) will give” this closure to the great Circle “to those thirsting” for the “truth” of “Scripture.” This means the presence of Jesus’ soul within will become a “fountain” of “living waters” of understanding, so the “truth” will overflow from one’s soul into the cups of other seekers of the “truth,” which will be the “gift” that leads one into ministry, in the name of Jesus – as a Christ reborn.

As Revelation is a standard book for the Year C season of Easter, when the message is Jesus’ resurrection so others can be raised from the dead, the Revelation is all about such divine marriage and resurrection within one’s soul. The lesson here is to be in a position of faith, from seeking the truth. When one is presented the “truth” that is “Written,” so that eye-opening “new” state of meaning leads one’s soul to search further, Yahweh will know one’s heart and make His “gifts” of truth available for the seekers. Here, one must realize that being raised from the dead is not as simple as thinking, “I think I will be raised from the dead by being a Christian today.” One has to become “adorned” with the lessons learned, taught by Yahweh’s Scripture, so one sacrifices self to become the bride of Yahweh. There can be no resurrection of Jesus’ soul before one’s filthy past has been washed clean by His Spirit. That comes in marriage, where one’s soul forevermore sacrifices self to serve Yahweh. That is the first lesson that has to be realized. Until one is sent Jesus within one’s soul, to shepherd your soul-body as one of Yahweh’s sheep (wife-souls), one is still a open-bottom omega, where sins of the past need to be erased, replaced by the soul of Jesus.

John, Language, Teaching

John 13:31-35 – Here is a new Commandment to go along with a new soul in new flesh

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At the last supper, when Judas had gone out, Jesus said, “Now the Son of Man has been glorified, and God has been glorified in him. If God has been glorified in him, God will also glorify him in himself and will glorify him at once. Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, ‘Where I am going, you cannot come.’ I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another.”

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This is the Gospel selection that will be read aloud by a priest on the fifth Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will be preceded by a mandatory Easter season reading from Acts, this time Peter telling the Christians of Jerusalem why he met a Gentile. He told them, “I was in the city of Joppa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me. As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air. I also heard a voice saying to me, `Get up, Peter; kill and eat.’” That will be followed by a singing of Psalm 148, where David said to praise Yahweh, singing, “He made them stand fast for ever and ever; he gave them a law which shall not pass away.” That will be followed by a reading from John’s Revelation, where he heard the voice of Yahweh telling him, “See, I am making all things new.”

It should be realized that John did not write “At the last supper, when Judas had gone out.” The NRSV shows that written translating as, “When he had gone out.” Because this is verse thirty-one, John was writing with the expectation that the reader had read the prior thirty verses; and, verses twenty-two to thirty tell of Jesus announcing to the group that one in attendance would betray him. When Peter asked who that was, John told of Jesus saying, “He is the one whom I will dip the morsel and give it to.” He then gave the morsel to Judas Iscariot; and, he was instantly filled with the spirit of Satan. Jesus then told Judas to go and do what he would do, with the other disciples thinking Jesus was sending Judas out to buy something for the evening’s Seder (like more wine), because he was the money man. Thus, Judas got up and left; and, that is where verse thirty-one begins.

Relative to that “morsel dipped,” this is said by some to be the final bite of sacrificial lamb, which is the ending of the dinner part of the Seder meal. With that last morsel eaten (everyone has a charred bone of lamb on his or her plate), the women would get up and ‘clear the tables,’ with the free-flowing of wine to begin. This means the last bite would be when others would also get up from their reclining positions and begin moving about. This is why the disciples did not understand that Jesus had signaled who his betrayer was, but Judas getting up to leave did not seem like he had been pointed out as such. Everyone expected Judas to return, which means his wife and children would have remained in attendance, themselves unaware what was going on. If all the disciples were in attendance, so too would be their families.

It is important to know there are two Seder meals each Passover. One is on the evening (after 6:00 P.M.) of 14 Nisan (which is officially 15 Nisan) and another on the evening of 15 Nisan (officially 16 Nisan). The ‘first supper’ was held in Bethany, at the home of Simon the Leper. It was officially a Sabbath after nightfall (six o’clock P.M.) when that Seder was held. The next day was the Sabbath, so travel from Bethany, to the upper room in the Essene Quarter of Jerusalem would have been done after six, so that distance could be travelled. While that would technically be a Sunday, the first day of the week, the “last supper” room was prepared on the prior Friday (14 Nisan), so all the necessary arrangements (food, wine, plates, cups, pillows, etc.) would have been ready as soon as everyone arrived. Not all attendees would have come from Bethany; but all in attendance knew beforehand where this “last supper” would be held.

The missing element of verse thirty-one is the capitalized first word “Hote,” which means “When” or “At which time.” This makes the timing of when Judas Iscariot left the Seder event be divinely elevated in meaning. This capitalization cannot be taken as some ‘ho hum’ “next” word. Everything written afterwards in verse thirty-one is dependent on this divine timing of “When,” which is less about Judas and all about Jesus.

The words that follow “When” say (in English translation), “therefore he had come out.” The Greek word written (“exēlthen”) is the third-person singular Aorist Indicative Active form of “exerchomai,” which means “to go or come out of.” Following a divinely elevated word of timing, with the segment following this will be found to be stating the name “Jesus,” the “departure” of Judas meant the “coming out” of “Jesus.” In terms of someone rescued by drowning, to say “out with the bad air, in with the good,” the removal of Judas the betrayer from the midst of the Seder meal recognition (a Commanded event) meant Jesus was free to teach his disciples openly, without need to keep from making declarations that could be misused against him and his followers. His “coming out” was from his soul being expressed.

When “Jesus “ then spoke to his disciples, John capitalized the word “Nyn,” which divinely elevates the “Present,” as “Now.” With Judas was sent to do his betrayal (known by Jesus to bring forth his arrest quickly), “the Present” was then when Jesus said “(he) has been bestowed with esteem this Son of this of mankind”. This says the “honor” given by the Father to the “Son” was free to be expressed one last evening.

With that said, John then separated that statement from the next, while marking it with the word “kai,” which denotes importance that must be added to what Jesus said. Following the “kai,” Jesus said, “this God has been bestowed with esteem in his soul [“himself”].” This means that after Jesus said the “Son of this of mankind has been glorified,” where “Son” (capitalized only) implied Yahweh was his Father, the importance that was added stated the “Son” (“this”) was a relationship with “God” [Yahweh] that “has been glorified” in “Jesus’ soul (“himself”). The importance of that says Jesus of “mankind” (not a capitalized word, thereby a statement of Jesus being a commonly born physical “man”) was “glorified” or “bestowed esteem” in “his soul” (“himself”). He was not the physical son of God. He was the Spiritual Son of the Father, Yahweh, placed within human flesh (“man”).

With that statement about Jesus being the “Son” of the Father, what he then stated in verse thirty-two needs to be seen as a statement that extends beyond the physical body of Jesus having a “soul glorified,” to all who have souls in bodies of flesh. This is why verse thirty-two begins with the ‘conditional conjunction’ word “if.” According to HELPS Word-studies, the Greek word “ei” properly expresses “a condition, thought of as real, or to denote assumptions” (i.e. viewed as factual. for the sake of argument) (BAGD). Accordingly, 1487 (ei) should not be translated “since,” but rather always “if” – since the assumption may only be portrayed as valid (true, factual).” Thus, verse thirty-two is not a statement about Jesus, who was indeed the “Son,” one who “has been bestowed with esteem” by “God” in “his soul” (“himself”); it, therefore, is relative to his disciples that he stated this condition that had to be met.

The condition of fact that must be found is then said to be “this God he is honored within to one’s soul (“autō” as a generic form of “self,” thus a “soul”). While all of Jesus’ disciples were male, the word could equally translate as the word “autō” that John wrote Jesus said about “his soul” (“himself”), where “his soul” would apply to those male disciples. However, knowing the room was filled with both men and women followers of Jesus, the generic must be applied; as Jesus was placing the condition of fact before all there at that time.

Following that conditional statement, John wrote a comma mark of separation and began the next segment with the word “kai,” showing importance related to that conditional being true. Jesus said importantly, “this God (he) will honor [bestow esteem] of himself within to his own”. Here, the word “auton” (“himself”) has a double meaning, as “one’s soul” becoming the possession of Yahweh, and “Yahweh’s Spirit” (as “his soul,” from “himself”) doing the possessing of a soul. When this leads to Jesus saying “hautō,” in the third-person singular Dative Masculine, this states the possession of “his own.” The preposition “en,” as always should be read in Scripture, means “within,” which is where souls stay. Thus, the important addition stated by Jesus says, “God will enter one’s soul and make one His own” … if the conditions are met.

Here, John finished verse thirty-two by again placing a comma mark of separation, followed by another “kai” of importance. This importance says the possession of God will not take long, once the conditions have been met. In fact, they will “immediately, at once, or directly” find that “he will bestow esteem” … the same as God bestowed upon Jesus … “within … to one’s soul” (“himself or oneself”). This is an ‘all or nothing’ scenario. When the conditions have not been met, then there is no ‘calibration’ or ‘degrees’ of esteem earned by following Jesus (notice the Judas betrayal factor here). However, once one’s total submission to Yahweh is determined to be marriage worthy, then … bam! … one’s soul “immediately will be glorified” like Jesus.

Following a period mark at the end of verse thirty-two, verse thirty-three begins a new line of thought being stated by Jesus, where the first word is a capitalized “Teknia.” The capitalization shows a divine level of meaning applied to the typical word usage, which is “little children.” The root word, “teknion,” properly means “a little child,” but the figurative use implies “someone deeply loved (endeared).” The capitalization divinely raises this “endearment” to a spiritual level, where love is one of the conditions that must be met: love of God and His love returned. This love must be seen as Spiritual, which is well beyond the scope of love defined by human emotions and feelings. Thus, the capitalization of “Dearly Beloveds” must be read, so the following command to “love one another” is understood.

In this verse, the NRSV has mutated what Jesus next said, to make it appear he was giving them warning that he would be taken away from then shortly. That is not what Jesus said. Following the capitalized “Teknia,” John wrote a comma mark of separation, so Jesus next said, “in addition small in company with your souls [“yourselves”] I exist”. Here, the mistake made by the NRSV is to translate “eti” as being stated relative to time (as “still” or “yet”). However, when it is read relative to a degree, the same word means “even, further, more, in addition.” Here, one needs to know that all of the disciples had been sent into ‘intern’ ministry, where each was accompanied by the soul of Jesus – “a little in addition with their souls” – so they could get a taste of what being “bestowed esteem” by Yahweh meant. This means Jesus said “a little of his soul existed within them already,” but not yet ‘the full meal deal.’ That would come later.

It is from that ‘taste’ that John then placed another comma mark of separation, followed by his writing of Jesus telling his disciples, “you will seek my soul” [“mine” or ‘myself”]. That becomes a prophecy of the disciples being transformed into full-fledged Apostles after Jesus would raise them from the dead spiritually; but they all had to “seek Jesus’ soul,’ through submission to the Father Yahweh.

Following that prophetic statement, John placed a semi-colon mark of separation that begins a new line of relative thought, followed by a one-word statement that is “kai.” That increases the importance of that said next, which is an additional statement relative to the presence of Jesus’ soul within (just a little) and seeking his presence fully. That important second statement says, “according to the manner in which I said to those Jews because : In what place my soul [“I”] brings under , your souls [“you” or “yourselves”] not you have power to have gone [or “to have come”] , kai to your souls [“you” or “yourselves”] I say at this moment .”

This importantly says that everyone Jesus has sent “a little” of “his soul” (up till then) had been “Jewish” or “Jews.” That is because Jesus was a divine soul sent only to the ‘children of Yahweh.’ So, “in the manner in which” Jesus touched the souls of “Jews,” he likewise touched the souls of his disciples. Jesus’ soul [“I”] became one with those Jews who were “brought under” his lead, making his physical body become a Lord or Master (or Teacher) that others bowed down before. Their soul were marked by Jesus as his, so the Father would receive them. Without that “little bit of Jesus’ soul within their souls,” none of them “has the power” to share their souls in that way. This was importantly stated by Jesus (physically) “at that moment,” but his words went deeper, speaking to “their souls.” None (other than John, perhaps) would recall these words before their souls had been raised from the dead, as Jesus reborn. Then their souls would remember these words.

The capitalization of “Jews” (“Ioudaiois”) is easily mistaken as a reference to the “Jews” of the temple in Jerusalem; but that denies the divine elevation in meaning a capitalized word takes on. The word “Jew” means “Praiser.” Thus, the plural refers to all who “Praise Yahweh” as having become one with their souls [read Psalm 148, which sings about “Praise YAH!”]. Since the temple elite (the Sanhedrin) praised nobody but themselves, they are not the intent of this that Jesus said. It is important to grasp that.

Verse thirty-four then begins with a capitalized “Entolēn,” which is Jesus stating “a Commandment.” Because the word is capitalized and taken to a divine level of meaning, it is not so much Jesus giving a “Commandment,” but Yahweh speaking one through His Son. This is a “new” commandment, which is not to be taken as a ‘never before been commanded’ “Commandment.” Here, the use of “kainēn” should be compared to its similar usage in Revelation 21 (the Epistle for this fifth Sunday of Easter). Just as John was shown a “spirit new” [“heaven”] and a “body new” [“earth”], the “Commandment” is an existing “Order” given, but one that needs to be seen in a divinely elevated “new” light of awareness. This “newness” is found because it is not “given” to your heads. Instead, Jesus said, “I give to your souls” [“you” or “yourselves”]. That “new” light shone on an old Commandment,” now understood within, saying, “your souls [2nd person plural “you”] should love one another.” The alternate view of “one another” (“allélón”) is as “themselves” or “yourselves,” so Jesus said this “new Commandment” is to love the souls of others with your soul.” That is not the same “love” as physical love of a body to another body. This “same self love” is just as Jesus did love, because the soul of Jesus will then be within the souls of his disciples. As Jesus reborn, they will all share the “love of Jesus” as Jesus.

Following John placing a semi-colon mark, making a separately relative statement be said, Jesus further “Commanded,” “according to the manner in which my soul [1st person “I”] has loved your souls [“you” or “yourselves”] , for the purpose that kai your souls [“you” or “yourselves”] should love the souls of others.” In the two subjunctive uses of “agapate” (“you should love”), this becomes indicative of the ‘conditional’ first stated by “if.” It says that in order to receive the soul of Jesus fully within one’s own soul, one must meet this condition of “soul love,” which (again) is well beyond all physical definitions of human “love.” The “love” of Jesus to his disciples, where he called them “Dearly Beloveds,” is him stating his divine “love” for those disciples (now that Judas had “departed”) was “a little of his soul merged with their souls.” That sharing of souls is what Jesus said here; and, it must be understood that Jesus waited until Judas had left to speak of this “love one another as I have loved you.” Not everyone in the world falls into this category of the conditional requirement of Yahweh’s love being shared.

This exclusivity is then stated clearly in verse thirty-five. The first word of this verse is not capitalized, but the use of “en” must always be read as meaning that “within,” which becomes an unseen source of brotherly “love” that is soul-related (not blood or physical). The whole of this verse literally translates into English as saying, “within this (he) will know all because to my soul [“mine” or “myself”] disciples you exist , if love your souls possesses within to other souls [“one another”].” This says “all” will be reborn as Jesus’ soul in their soul; and, that divine possession will bond all who are souls in this state as brothers (including females) in divine love. It is a statement that says all Christians will be souls possessed by Yahweh and Jesus, Father and the Son, therefore “all” will be Anointed by Yahweh’s Spirit as a Christ.” The conditional for being a Christian is possessing the love of Yahweh, as His Son reborn.

As the Gospel selection for the fifth Sunday of Easter, which is a season placing sincere focus on souls being raised from the dead by the resurrection of Jesus’ soul within theirs, the Commandment given by Jesus to his closest disciples (sans Judas Iscariot) says be Jesus reborn. This selection from John is only read during the Year C Easter season, which means it must be seen in this light of resurrection. The NRSV translation makes it harder to see the truth of what is stated; and, the common misjudgment of Jesus saying to love everybody in the world simply is not true. Jesus “Commanded” a “new” self be raised; and, that “new” self is Christian, as Jesus reborn. This makes a common bond of love exist between all souls that have been raised from the dead, which keeps one from ever returning to the dead state that does not sacrifice a soul to serve Yahweh, as His Son resurrected in the flesh (not his own). It is very important that these five verse of John’s Gospel be understood; or, one’s soul will remain lost.

Acts, Language, Teaching

Acts 16:9-15 – Having the faith to be led to where help is needed

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During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, “Come over to Macedonia and help us.” When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them.

We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city for some days. On the sabbath day we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there. A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. When she and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.” And she prevailed upon us.

——————–

This is the mandatory reading from the Book of Acts, which will be read aloud on the sixth Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of Psalm 67, where David wrote: “Let your ways be known upon earth, your saving health among all nations.” That song of praise will be followed by a reading from Revelation, where John wrote: “In the spirit the angel carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God.” All will accompany one of two possible Gospel selections. The first is from John’s fourteenth chapter, where he wrote: “Jesus said to Judas (not Iscariot), “Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them.” If not that, then a reading will come from John’s fifth chapter, where it is written: “Jesus said to [an invalid by the pool of Bethesda], “Stand up, take your mat and walk.” At once the man was made well, and he took up his mat and began to walk. Now that day was a sabbath.”

To begin to understand this selection from Acts, one must know what is written in the previous three verses. The NRSV presents those as saying this:

“They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; so, passing by Mysia, they went down to Troas.”

Here is a map of those travels. It follows a straight line:

Following the addition of Timothy with Paul and Silas, between Derbe and Lystra, the three then made their way north through Galatia (a region), before turning west. It was when they entered the region of Asia that the three were “hindered” or “prevented” (not the translated “forbidden”) from “speaking the word.” This being stated “by the Holy Spirit,” the Greek word “hypo” (translated as “by”) is properly translated as “under.” In this regard, HELPS Word-studies says of “hypo,” “under, often meaning “under authority” of someone working directly as a subordinate (under someone/something else). Since the three apostles were “under the authority to speak the word by the “Holy Spirit,” this says they were unable to “speak the word” divinely in Asia.

This means when they entered the region of Asia, having left Galatia, they were at a loss for what to say, as far as teaching Hebrew Scripture. As they would go from Jewish settlement to Jewish settlement, each Sabbath they would enter a synagogue and hear the selected readings for that day. Because the texts read as “Sacred” of “Holy,” none of the three was led by the “Spirit” that possessed their souls to add anything that would further explain that which was “Holy” in writing. This says they got as far as Mysia and were not moved to preach; so, they considered going north, into Bithynia, but the presence of Jesus within each of their souls said, “No.”

This is where it should be understood that all three were filled with Yahweh’s “Spirit,” which brought forth the resurrection of the soul of Jesus in each, so all were Jesus reborn. When verse six stated “hypo tou Hagiou Pneumatos,” which is in the Genitive (possessive) case, as: “under the authority of this of Sacred of Spirit,” that is no different than verse seven says “to Pneuma Iēsou.” That states “Iēsou” in the Genitive, saying “this Spirit of Jesus.” This means the “of Sacred of Spirit” was the “authority they were under,” which was the divine possession “of Jesus.” Therefore, “Jesus” did not raise his soul within them to “speak the word,” so the three knew from that lack of inspiration they should go another direction.

By realizing this stated in the prior three verses, with the three having reached “Troas,” verse nine begins with a capitalized “Kai,” which states great importance is to follow and one should pay close attention to that stated. Following that marker word, we read, “a vision on account of [of this],” where there are brackets placed around the word Genitive article “tēs,” which translates as “of this.” The brackets become a statement about “this” inability to “speak the word,” which the three had faced prior.

When the following word is also in the Genitive, connecting it to the bracketed “of this,” the word says “of night,” which leads the NRSV to read the whole (sans the bracketed “tēs”) as saying, “During the night Paul had a vision.” While it could be at a time between six P.M and six A.M, which is when “night” occurs in the Hebrew timing of days and “nights,” the Genitive links as a metaphoric statement that says “of darkness,” which means the inability to be led to speak the word by Jesus is an absence of light, which is synonymous with “of night.” Thus, the great importance (of the “Kai”) says Jesus returned to show Paul a sign (which could have been during the day) that was Jesus speaking to him, as to where to go next.

In the vision, we are told that Paul was shown “a man certain,” which means the “man” was understood to be a Jew, but perhaps also someone Paul had previously encountered in his ministry, where he was led to bring Jesus’ presence to the “man,” so he could also be married to Yahweh and reborn as Jesus. Not too long ago, the reading that told of Philip going to Samaria to pass the Spirit onto Samaritans led to a call to Jerusalem, where Peter and John of Zebedee were ‘called’ to come help. In that observation, I mentioned there was no telephones or Internet, and said the distance was too far for smoke signals. This vision had by Paul, where a “man certain stood and called for help” would explain how the Christians in Jerusalem knew Philip (a certain man to them) needed help. This says that everywhere a soul existed that was one with the soul of Jesus that became the ‘communication system,’ such that visions were ‘incoming calls.’

Verse ten then is shown by the NRSV to state: “When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them.” A better translation of the last segment of words is, “joining together in reasoning because (we) had been called our souls [ourselves] this God to preach good news to their souls [themselves].” This says each of the three were able to hear an inner voice speaking to their souls, telling each that this was the voice of Jesus speaking to them as “a man certain in Macedonia.”

It should be understood that the route taken to reach Macedonia was the fastest, so when they reached a Roman “colony” there, they stayed for enough “days” to include two “Sabbaths.” When we then read, “we went outside the gate by the river, where we supposed there was a place of prayer,” the meaning is Jews were indicated to go to “the river” for a gathering place or assembly point for morning “prayers.” Without a leader of a synagogue or an official house of meeting there, Jews would gather and sit in reverence. On this morning, Paul, Silas and Timothy found only “women” there.

The importance of only “women” says they were Jews, but married to Greeks or Romans, with no male to teach them Scripture. Paul began to preach about Scripture to the women; and, some of then had their hearts opened (metaphor for souls receiving the Spirit). When we read that “a certain woman named Lydia” was there, she was one whose heart was so opened. In this, she was so moved she begged the three apostles to stay with her, with her household also becoming Christians. This means there was no “man” waiting for them in Macedonia, as the “vision” had “appeared to Paul.” Both that “man” and Lydia were deemed “certain,” so the “man” in the vision was the soul of Lydia calling out.

When one sees how all human beings are souls in bodies of flesh, we are all feminine essence until our souls are married to Yahweh and we receive the resurrected soul of Jesus in our souls, making us be reborn as the Son, all brothers in Christ (not a last name of Jesus). This says the soul of Lydia had been marked by Yahweh as one of His flock and Jesus (the Good Shepherd) was told where Lydia could be found. After Paul, Silas and Timothy came and baptized the women as Yahweh’s, each reborn as Jesus – true Christians – those “women” became Sons of Yahweh, each Jesus reborn.

As the mandatory reading from the Acts of the Apostles that takes place during each Easter season, it is important to see that the works of faith (the “Acts”) are not an education that makes one smart enough to pretend to know what Jesus would do (if he were alive today). The unread verses set this reading up; and, it is vital to know that a Saint has no powers other than those given to him or her by the possessing soul of Jesus, gifts sent by the Father. Paul and his fellow Christians could not “speak the word” when Jesus was not leading them to do so. They had the faith to know not to attempt to preach as laymen, letting patience lead them to wait for a sign. Once they received their sing, they immediately went to where they were led. This says Easter is a time to reflect on the Acts that are led by the soul of Jesus being within one’s own soul. To have the soul of Jesus resurrected within one’s own soul means one who was dead (all dead are unable to “speak the word”) is raised by that divine possessing Spirit. Pretending to know how to live righteously and lead others to do so as well only leads souls to ruin.

Language, Psalms, Teaching

Psalm 67 – The praise that comes from possession by an angel of Yahweh

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1 May elohim be merciful to us and bless us, *

show us the light of his countenance and come to us. selah

2 Let your ways be known upon earth, *

your saving health among all nations.

3 Let the peoples praise you, elohim; *

let all the peoples praise you.

4 Let the nations be glad and sing for joy, *

for you judge the peoples with equity and guide all the nations upon earth. selah

5 Let the peoples praise you, elohim; *

let all the peoples praise you.

6 The earth has brought forth her increase; *

may elohim, elohenu, give us his blessing.

7 May elohim give us his blessing, *

and may all the ends of the earth stand in awe of him.

——————–

This is the Psalm to be read aloud in unison or sung by a cantor on the sixth Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will be sung following the mandatory Acts reading, where Paul, Silas and Timothy were unable to speak the word. We read, “We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city for some days.” Those will be followed by a reading from John’s Revelation, where he wrote: “Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city. On either side of the river is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations.” All will accompany a Gospel reading, which will either come from John 14 or John 5. The first choice will offer Jesus saying to his disciples, “I have said these things to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.” The John 5 offering we read of Jesus asking a lame man if he wanted to be healed, then, “The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up; and while I am making my way, someone else steps down ahead of me.” Jesus said to him, “Stand up, take your mat and walk.”’

In this seven-verse song of praise, you will note how I have restored the five times David sang “elohim,” and the one time he wrote “elohenu.” I have placed them in italic type, because that is a Hebrew word. In all cases the words written as “elohim” are nouns in the masculine plural, with “elohenu” a noun in the masculine plural construct, a first-person common plural. In all cases the translation has been as “God” (“elohim”) or “our own God.” The word “God” qualifies as a masculine singular noun; so, it is wrong. Because it is wrong, it is not what David intended (he understood the language he wrote in and knew the difference between Yahweh and one of His “elohim”); and, I have restored the word so the intent can be seen.

In addition to those obvious changes, I have also added the word “selah,” in two places. The NRSV shows both clearly; but the Episcopal Church has decided to remove them. The word “selah” means “to life up, exalt,” which can be seen by some as a musical direction, to the “chief musician on stringed instruments,” as named in verse one (not translated) for this reading. Again, the NRSV states that in a pseudo-title to this psalm, seeing it as instructional, not lyrics. As a note to the chief musician on stringed instruments, “selah” might be read by some as a place for a ‘harp solo,’ to “exalt” one’s soul through some heavy strumming. I see it as soul directional, not a direction to ignore; so, I have restored that too in italics.

I believe the English translations lack the necessary insight that needs to be realized, in order to understand that the use of “elohim” means a possessing Spirit that comes from David having been Anointed by an outpouring of Yahweh’s Spirit. While we read of Samuel “way·yim·šaḥ” (a construct of “mashach” – “messiah”) and can understand a physical “anointment” with oil poured from a “horn,” but it is difficult to understand the following text, which says, “and came the spirit of Yahweh upon David from that day forward.” (1 Samuel 16:13) That is a capitalized “Mashach,” meaning David received the Spirit of Anointment by Yahweh – in Greek, David became a Christ. That cleanses the soul for possession by the divine soul of Yahweh’s Son; and, today we call that the soul of Jesus (a name that means “Yahweh Saves”).

For this reason, I will list each verse as they literally translate into English. No paraphrasing is allowed, as that has been done under the misguided idea that the plural word which would translate as “gods” is (for whatever reason) changed wrongly to “God.” In David’s psalms, “God” is written “Yahweh.” All of the “elohim” are the creations of Yahweh, as His “gods” or “angels,” with a soul also an eternal spirit, like an “elohim,” but set free at birth into flesh. A soul is returned to Yahweh by divine possession, which must first be cleansed of all past sins (the “Mashach” of “Spirit.” Therefore, in this psalm of praise, David was singing of praise to the “elohim” possessing his soul and flesh, which was sent to his being by Yahweh.

Verse one then literally states: “elohim will be merciful to us and bless us ; will cause to shine his face together with ours exalted .” When “elohim” is understood to be a possessing Spirit within one’s soul (the resurrection of the soul of Adam-Jesus), then it is easy to see that this presence bestowed upon a soul in the flesh is “merciful” (the cleansing of past sins) and a “blessing” (an inner feeling that drops one to his or her “knees” in thanks to Yahweh). It is the same for all souls so divinely possessed. When David then sang, “will cause his face together with ours” says the First Commandment is forever upheld by this presence of an “elohim.” That possessing Spirit places the face of Yahweh “upon” each “face,” so all are then “exalted” or “lifted up” (from “selah”) to a state of righteousness by this inner presence.

Verse two then literally states: “that will be known on earth your pathway ; among all peoples , your deliverance .” Here, the use of “erets” or “earth” (“bā·’ā·reṣ”) should be seen as the elements of the material realm that are the bodies of flesh that house a soul. The “face” of Yahweh has no reason to “shine” on mountains, or deserts, or oceans, as none of that possesses a soul. So, the verse says the “ways” of righteousness will be known by “bodies of flesh” that are animated by souls. This then leads to the large collection of “bodies of flesh” that are the “people,” from which “nations” cover the “earth.” By Yahweh’s “face together with ours,” then the “ways” of Yahweh will be demonstrated by those possessed by “elohim.” It is then that divine possession that “delivers” a soul back to Yahweh upon death in the flesh, which means “salvation” given by Yahweh to His servants (wives).

Verse three then literally states: “will praise you the peoples elohim ; will praise you the peoples all .” In this, it must be realized that “the peoples” have no true ability to “praise” Yahweh. In the fifth Sunday of Easter (Year C), when Psalm 147 was sung, which sings “praise YAH, praise Yahweh’ and praise him” thirteen times, I mentioned that it was the presence of a possessing Spirit (the inner soul of Jesus resurrected) that brings forth “praise.” One cannot know the true depth of divine “praise” without a possessing soul within. Here, in Psalm 67, David is naming that inner source of “praise” as the “elohim,” which possesses “the peoples.” This “praise” is not from a personal perspective that sings out, “Look what God gave to me!” That is not divine “praise.” Divine “praise” is the “elohim” source within, which takes that “praise” of Yahweh to “all the peoples,” so all whose souls are lost can be found.

Verse four then literally sings: “oh will be glad and sing joyfully , the peoples because you will govern the peoples righteously ; and the people on earth will be led exalted .” Following a verse that sang of the inner “praise” for Yahweh emanating from the possessing “elohim,” the soul in a body of flesh will feel the divine elevation that “praise” will bring through their beings. Their happiness will cause them to “sing joyfully” or put to melodic words what is beyond verbal expressions. This will be from the promise of salvation leading “the peoples” to live “righteous” lives, led by the “elohim” within. Here, again, “the earth” must be seen as the flesh inhabited by a soul divinely possessed, as dead soil cannot be “exalted” (from “selah”).

Verse five then literally translated into English saying: “will praise you the peoples elohim ; will praise you the peoples all .” This is a repeating of that sung in verse three. The same divine presence within – the possessing “elohim” – is the source of all “praise” in “the peoples.” Wherever one takes this “praise” and others accept it – marrying their souls to Yahweh [ala David] – then “all the peoples” will know the same “gladness and urge to sing” aloud to Yahweh.

Verse six then literally states: “the earth it will yield her increase ; will bless us , elohim elohenu .” In this, once more, the use of “erets” must not be read as the dead matter that does not contain a soul. The use of “earth” means a body of flesh, so just as “the people” reflect the “land,” “she will yield her increase” (using the feminine gender application to the transliterations “nā·ṯə·nāh yə·ḇū·lāh”) is applying femininity to “the earth.” This says “all the peoples” are souls in flesh as ‘brides-to-be,” so the “yield” of divine pregnancy is the resurrection of the “elohim” within a ‘womb soul.’ This says the “blessing” that comes from the “yield” is the birth of a new Spirit in that which became the wife of Yahweh (“she” and “her”).

A divine pregnancy is not so noticeable outwardly.

This ‘child’ reborn is then stated clearly as an “elohim,” but the addition of “elohim” in construct, saying, “our own elohim,” the plural number says all will have given birth to the Son of Yahweh, within their souls. All “the peoples” will have the same “elohim” within each (a divine duplication in multitude), so the same “elohim” will be “our own.” That states a possession, but it is not the soul that possesses this “elohim” Spirit. Instead, it is the “elohim” Spirit that possesses the soul.

Verse seven then literally sings: “will bless us elohim ; and will fear him , all the ends of the earth .” Once more the use of “the earth” must be read as “bodies of flesh” made alive by a soul given by Yahweh. Following the ‘birth’ or “the yield of the flesh,” that birth is now called “a blessing” (as all children born are). The ‘child’ is again identified as an “elohim.” The element of “fear” is not that Yahweh scares “the peoples” to serve Him. Instead, the “fear” comes from knowing the presence of the inner “elohim,” such that a soul “fears” ever being without that divine possession. This is the truth of “fear nothing but Yahweh,” where the “fear” is of losing that divine protection. This presence within will last an eternity, which is the metaphor of “the ends of the flesh,” which is death. One’s soul is assured of salvation beyond the death of the “flesh” that holds captive a soul. The “fear” of not being saved keeps one serving Yahweh the rest of one’s life “on earth.”

This Psalm 67 being chosen to be sung on a Sunday of Easter, following a Sunday where “praise Yahweh” was repeated, today’s use of “elohim” connects this psalm with Psalm 147, explaining it is the “elohim” within a soul that brings forth divine “praise.” Both psalms say it is impossible to truly offer “praise” to Yahweh without personally coming to know His inner presence. The purpose of the Easter season is to be resurrected from the dead. Here, the repetition of “earth,” rather than stating a human being or one of mankind, forces one to see that a body of flesh is only alive temporarily, when only animated by a soul from birth (first breath). A body of flesh alone is death. A body of flesh, whose soul has been resurrected with the Son of Yahweh (His elohim) means one has been raised from the dead. This is when one wears the face of Yahweh and lives righteously, as directed by that inner “elohim.” It is vital to realize this song of praise as it is intended to be sung. No songs sung by a soul unmarried to Yahweh will truly “sing joyfully” the “praise” Yahweh deserves.

Language, Revelations, Teaching

Revelations 21:10, 22-22:5 – Visions of divine possession

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[21:10] In the spirit the angel carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God.

[21:22] I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. [21:23] And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. [21:24] The nations will walk by its light, and the kings of the earth will bring their glory into it. [21:25] Its gates will never be shut by day– and there will be no night there. [21:26] People will bring into it the glory and the honor of the nations. [21:27] But nothing unclean will enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb’s book of life.

[22:1] Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb [22:2] through the middle of the street of the city. On either side of the river is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations. [22:3] Nothing accursed will be found there anymore. But the throne of God and of the Lamb will be in it, and his servants will worship him; [22:4] they will see his face, and his name will be on their foreheads. [22:5] And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.

——————–

This is the Easter season Epistle reading from Revelation, which will be read aloud on the sixth Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. This will follow a mandatory Easter reading from Acts, where we read, “On the sabbath day we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there. A certain woman named Lydia, a worshiper of God, was listening to us”. That will precede a singing of Psalm 87, where David wrote: “Let your ways be known upon earth, your saving health among all nations.” All will accompany a Gospel reading from John, either from his fourteenth chapter or his fifth chapter. From the fourteenth we read: “Jesus said to Judas (not Iscariot), “Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them. Whoever does not love me does not keep my words; and the word that you hear is not mine, but is from the Father who sent me.” In John’s fifth chapter he wrote, “Jesus said to [the lame man at the pool of Bethesda], “Stand up, take your mat and walk.” At once the man was made well, and he took up his mat and began to walk. Now that day was a sabbath.”

The prior Sunday the Revelation reading was verses one through six, of chapter twenty-one. Today we begin by reading verse ten; but then we skip over lots of verbiage that details the new “holy city of Jerusalem.” As that metaphor [remember this is a divine vision witnessed by John’s soul, not his physical eyes] is so difficult it would be easy for script writers for productions of Ancient Aliens to twist everything into so vision of John being taken aboard some flying saucer, it is best not to delve into those verses in a church. Priests had a hard enough time dealing with any reading from Revelation; so, do not expect any Episcopal priest to spend thirty seconds talking about anything coming from these readings – which are the mandatory Epistle for the Year C Easter season.

In every divine vision had by any apostle-saint-prophet in the Holy Bible, it is most vital to understand nothing is detail physically. Everything is as physical as if dreaming you found a treasure chest filled with solid gold coins and ingots. Even if you dreamed you put your sweaty little hands all over the gold and exclaimed, “Mine! All mine!” when you wake up you find absolutely nothing you dreamed is in your bed. Therefore, everything detailed by John is not to be taken literally, as physical descriptions. Instead, everything is to be taken as metaphor for something spiritual, which can only be described in physical terms, which pea brains can understand.

To begin to understand verse ten, one must know what is written in verse nine. There, John wrote, “Kai came one of the seven angels.” This must be understood symbolically as an “elohim” [read Psalm 67 for this], where the number “seven” is symbolic for the final inner presence that brings “rest” and “completion.” With that understood, John then said this inner Spirit (or soul of Jesus) said to John’s soul, “Come [a capitalized word of divine importance] , I will teach your soul [“you” or “yourself”] this bride , this wife of this of Lamb .” That says John’s soul had married Yahweh, received His Spirit, became His “bride” and “wife,” to whom was born “of this of Lamb,” which is the soul of Jesus. Thus, by translating the Hebrew “deixō” as “I will teach” (a viable translation, according to Strong’s usage), the following word “Jerusalem,” which means “Teaching Peace,” will make more sense.

In verse ten is a usage of “edeixen,” which is a third-person singular, Aorist Indicative Active form of the same root as “deixō” (which is written in the first-person Future Indicative Active) – “deiknumi.” This says what was told to come (future) has now come, with John’s soul “having been carried away within Spirit.” Rather than be physically taken out of his physical body, the soul of John delved deep “within” (from “en”) his soul, due to it being married to Yahweh’s “Spirit.” This vision of inward awareness then allows one to fathom “a mountain great” as a fixture of Yahweh’s, which is divinely “high” or “elevated.” Because there can be no possibility of a “city” deep within one’s soul, that word needs to be realized as meaning “the inhabitants” that are of the same kind, where “city” should be grasped as meaning “a lifestyle.” This was then the “assembly” of all like souls who had been deemed “holy, sacred, set apart by Yahweh” (“hagian”); and, the title for such an “assembly of inhabitant souls” was “Jerusalem,” a name that means “Teaching Peace.” Because this word is capitalized, it is divinely elevated to be the meaning behind the name, which is what the soul of John was “taught” this “city” stood for.

When this collection of inhabitant souls are then known to be the ones “Teaching Peace,” this is then sensed by John’s soul as “descending out of of this spirit [“heaven”] away from of this of God”. This says “descending is being placed on the physical plane of the earth, in order to take knowledge of Yahweh’s possession to the souls that are still lost and have not been “Taught Peace.” This is that which is stated in verse ten. This becomes a divine statement (in vision terminology) that Christianity is the ‘new Jerusalem,’ which is only “inhabited” by souls married to Yahweh, having all been reborn as His Son – “the one” of the “angels” [“elohim”] representing “completion,” as a creation of Yahweh. A soul that has not met these heavenly requirements has not been “carried away” in divine marriage, to the “mountain great and lofty.” Without having reached that “height,” one’s soul cannot see the truth of Christianity as it being the saved “Teaching Peace” to the unsaved.

When the strange metaphor that follows is skipped over, one comes to verse twenty-two, which literally translates as saying, “Kai [another capitalized signal word of great importance to follow] temple (or “sanctuary”) not I saw within to itself”. This is not a statement that John was looking at a physical city named Jerusalem. John saw that of the “descended,” where souls gather in a sea of souls, all lost, in need of being caught by fishermen of souls (Apostles and Saints). What John was allowed to understand was how none in the sea of souls had made his or her soul in a body of flesh be a “tabernacle-temple-sanctuary” where Yahweh’s throne was in the midst, with the Lamb in the center of that throne. The Greek word “autē” is the third-person Dative Feminine personal pronoun that translates as “it” or “itself,” where ‘self’ equates to a ‘soul.’ Thus, what John was shown was a sea of souls (all feminine unengaged bride-souls), which had not received “one of the seven angels” [Yahweh elohim – Jesus] as Lord of “itself.”

Following a semi-colon mark, where there followed a separate but related statement to this lack of divine possession [“descended” can then be seen as “the dead in need of raising”], John confirmed this lack as being without “a Lord,” or “God,” or “the Almighty” presence of the divine, so no one “existed” as “a sanctuary-tabernacle-temple,” therefore none was led by “the Lamb.” All of those capitalized words state an absence (from “not” in the first statement) of the divine possession that brings a soul salvation.

When this verse is seen as a prophecy shown to John’s soul, of the reality on the physical plane, the absence or lack of John being shown a “temple” is not his soul being shown a fallen Jerusalem, after the Second Temple had been destroyed. It was a prophecy of times when a building would not be where the truth would pour forth. An example of this can then be seen in the Acts reading, where Paul had a vision to go to Macedonia, where he stayed in a fortress without a synagogue. He left the gates of that place and walked to a river, which was where Jews (and possibly others) gathered to pray. There was no need for a “temple” being there, as Paul was himself the “temple” raised to serve Yahweh and His Son. This is another way to read verse twenty-two.

Verse twenty-three then is the soul of John being taught by his Spiritual union with the soul of Jesus that Christianity means no need for an external source of light. The “sun” is the light of truth always; so, reading the Holy Bible becomes the symbolic meaning for the “sun.” Other written matter, that which is less clear and more obscure (including all writings held as divine by many religions on the earth), they symbolize the lesser light of the “moon,” which has no inner source of light. The moon merely reflects thoughts sourced in truly divine material, having not been written from a true prophet, saint, or apostle, whose source was Yahweh and Jesus (His Son resurrected within a soul). This is stated following a semi-colon, where John wrote: “this indeed renown this of God giving light their souls [“themselves”] , this lamp of their souls [“themselves”] this Lamb .” All of the light of truth comes to Apostles-Saints-Prophets from within their possessed [Genitive case “of themselves”] souls.

Verse twenty-four then says, “kai [important to know] will walk this the peoples on account of of this of light of their souls [“themselves”] ,” where “will walk” is the Future Indicative Active use of “peripateó,” which means “will conduct a life” or “will live.” (Strong’s usage) This means “walking” is “on account of” a soul having been possessed [the Genitive case usage] and led to the “paths of righteousness.” The Genitive that says, “of this of life of their souls” says it is the inner light of Yahweh and Jesus that leads true servant-wives (and mothers, as divinely married to Yahweh, being where His Son’s soul is resurrected) from an inner “light” of truth. When one has that inner light, one does not go to a building (a “temple”) to hear opinions on religions by hired hands and false shepherds. One goes out as the source of the truth for seekers thirsting for salvation to consume. Thus, true Christianity is only priests of Yahweh, led by the light of Jesus within.

In the translation of the first segment in verse twenty-four, the Greek word “ethnē” has been translated as “the peoples.” The tendency is to translate this as “the nations,” but there can be no “nations” without “the peoples” that are unified as one. This leads to John marking separation with a comma, to then write importantly (use of “kai”) of “these kings of this of earth they bring forth this renown”, where the repeating of “doxan” reflects back to the “renown” (from “doxa”) written in verse twenty-three (“this indeed renown this of God giving light their souls”). In “kings of this of earth,” this should not be interpreted as those “rulers of nations of people,” but John speaking metaphorically of each individual soul within “the peoples.” Each soul is “this ruler of this of earth,” where “of earth” means a soul encased in a body of flesh. Each soul then rules over his or her body of flesh; but as that ruler, each soul will have submitted its rule to Yahweh and His Son Jesus. It is this submission that “brings forth this renown,” which is the presence of Yahweh and Jesus.

In the middle of this segment of word, not clearly represented by the NRSV translation above, is John writing something like an aside (more like a divine whisper), which is enclosed within angle brackets. That written is like this: “<kai timēn tōn ethnōn> .” This importantly states (use of “kai”) that “the perceived value of this of the peoples.” The Greek word “timēn” can equally state “the price” or “the perceived honor,” which becomes a hidden statement that sacrifice has been made for this transformation of “these peoples.” As it is enclosed in angle brackets, it is a decision made by the “kings” or “rulers” of “the people” who “bring forth” this “honor” of Yahweh and Jesus upon their souls [“themselves”] willingly. The “price perceived” to receive this divine “renown” is servitude to a higher power, in exchange for eternal salvation of their souls.

It is then after a period mark, which denotes a complete statement has been made, when John then completed this verse twenty-four by adding: “of their souls [“themselves”] into one’s soul [“it” or “itself”] .” This is a separate statement that says “the kings” and “the peoples” are all souls that willingly allow the divine possession {Genitive case – “of their souls”] within [“into”] the Spirit of Yahweh, allowing for His Son’s soul to resurrect “into” a host soul.

In verse twenty-five, John literally wrote this: “kai these passageways of one’s soul [“itself”] not lest shall be shut of day , night indeed not will exist there .” This importantly says the opening to a soul that (as the gate to many souls) is the presence of Jesus, who said, “I am the gate for the sheep.” (John 10:7) That opening, where “pulón” meant the “the passage which led from the street through the front part of the house to the inner court” (HELPS Word-studies), is the protection a soul uses to prevent unwanted entrances. Once one’s soul surrendered access to the inner self (soul), then Jesus takes residence as that protection that only allows in that which is wanted. That allowed in is the light of truth (“day”), so the lost ways of “night” will no longer “exist there.”

Verse twenty-six then states what will be allowed within each soul, where the Greek word “oisousin” follows a capitalized use of “Kai,” showing great importance must be seen in that “to bear, carry, bring forth.” The third-person plural Aorist Indicative Active says Jesus being their “gate” “will bring forth” in “their souls” the “renown” that has been stated as Yahweh, twice before. When the word is also seen as related to meaning “to conduct,” this essence becomes a reflection that the “paths of righteousness” will be that “brought forth,” as the way one “conducts” his or her life.

Following that which will be allowed within, John added another use of “kai,” marking it important to understand that “this value of these peoples into one’s soul [“oneself” or “itself”].” Here, the repeat of “timēn” usage (as in verse twenty-four) says the “price” one’s soul pays for this new protective “gate” is submission to the Will of Yahweh and His demand for a righteous lifestyle.

Verse twenty-seven then confirms this state of righteousness is the intent, as John wrote, “kai not lest shall enter into one’s soul [“itself” or “oneself”] all unclean”. When the concept of souls is understood, the aspect of “entrance” has to be seen in the same level of spirits. That which is “common” or “defiling,” as “unclean,” are demonic spirits that brings the need for a protective wall surrounding all souls. The whispers of sin come from demon spirits; and, human beings are quite capable of being tricked into opening the “gates” that let demon spirits possess souls. When a soul has become married to Yahweh, cleansed of demon spirits by His Spirit, then the ”gate” becomes His Son’s soul, which forever forbids demon spirits from “entering” one’s soul.

This concept is clarified in the subsequent segment, which includes two uses of “kai,” showing importance to behold. John wrote here: “kai this causing abomination [or detestable acts] kai untruth”. Here, the two important elements of demon spirits means they lead souls (become their lords) to do “detestable acts” that break the Laws of Yahweh. They do this by spreading “lies,” meaning they become “false shepherds” over souls, teaching souls to follow “false religions.”

This led to the final segment of this verse and this chapter, as John wrote: “if not those having been written within this book of this of life of this Lamb .” This begins with a conditional “if,” which is saying souls without the protection of Jesus as their “gate” then cannot prevent possession by demon spirits, as this assurance against will “not” be. It is most important to realize that “this book” is Revelation, which is the vision shown to John by Jesus (his protective “gate”). It is wrong to read this segment as saying, “those who are written in the Lamb’s book of life.” It is wrong because divine possession is implied through the final words being written in the Genitive case, as “of this of life of this Lamb.” The Revelation tells of the souls who marry Yahweh and are resurrection wombs for His Son’s soul. Those who meet this condition (“if”) are then the souls receiving eternal “life.” That “value” comes at the “price” of servitude to Yahweh, with His Son becoming one’s Lord. This makes one’s soul be one of Yahweh’s sheep, whose Good Shepherd is the Lamb; and, Jesus will prevent all thieves from sneaking into a soul and killing it with “abominations and lies.”

At this point the reading flips over to the beginning of chapter twenty-two. A new chapter means an entirely new vein of thought, again as a new vision shown to John. When he wrote, “Kai [great importance to follow] he showed my soul [“me” or “myself”] a river of water of life”, this must also be seen as metaphor and not a physical stream. The metaphor of “a river” is an endless flowing, which is sourced from within, at high places. To state “of water,” the Genitive says one’s soul is “of Spirit,” which is the breath coming from Yahweh at birth. The esoteric meaning “of water” is that which is emotional in nature, which is always changing course to the path of least resistance and changing states due to the environment. This says being in possession of a soul is “of water of life,” which flows like “a river” from Yahweh (the high and hidden source) into the flow of mortality.

For John to then state this “river” was “clear as a crystal,” that speaks of the unseen soul that has the power “of life” as its inherent nature, which lies dormant unless the source of that power is called upon. The source of that power is then said to be “flowing from out of of this throne of this of God kai of this Lamb .” Here, the Genitive case states covertly the divine possession of the “crystal of life” that all souls can call upon.

In verse two, where the NRSV shows that John wrote, “through the middle of the street of the city,” there is no word used to denote a “city.” This becomes misleading, forcing minds to recall the use of “city” in chapter twenty-one, so they relate chapter twenty-two as a continuation of that line of thought. In reality, John wrote this: “within to midst of this of wide road of one’s soul [“it” or “itself”] kai of this of river .” When one reads “within to midst,” this must be read as within one’s soul, which is that “flowing from out of of this throne of this of God kai of this Lamb”. To say the soul flows as “a wide road,” where the tendency to translate plateias as “street,” which leads the NRSV to imply “streets” are in cities, the “wide road” is the length of one’s soul in a mortal state of existence. This “width” is then including all the times the same soul has died physically of flesh, but then been reincarnated. This is like a river seeming to disappear, when it has merely taken the least path of resistance and become an underground stream, to resurface elsewhere. The importance [from use of “kai”] is the continued “flowing” “of this of river.”

To then place a comma and write “on this side kai from that place,” verifies this coming and going of the “river of life” that is a soul. Still, it becomes metaphor for there always being two sides to the “flow,” one to the left and one to the right. When the “kai” states the importance of “from that place,” where “ekeithen” is the source that is Yahweh , “on this side” is John stating where true Christians spring forth. Following a comma of separation, John then wrote “tree of life,” which says the ”river flowing on this side,” importantly from the source of Yahweh, waters the “tree of life,” which can only be seen by souls allowed into Eden.

In the remaining segments of verse two, the number “twelve” is important to realize mystically. The numerology of the number “twelve” is a higher octave of the number “three,” where 12 => 1 + 2 = 3. A three represents initial completion, which is mortal life (birth, life, death). A “twelve” is then reflective of a higher state of life, as one who serves Yahweh – the source of all life. Thus, the twelve months equate to one season of life, with “fruits” produced each month being due to one’s divine elevation into service to Yahweh. There is no cessation of “fruit” production, once a soul has married Yahweh, as John becomes a reflection of “fruit” produced when he was ninety, blind, and imprisoned on a remote island. Each Apostle then becomes a ‘tree of life,” such that the “leaves” it produces being the Word of Yahweh sprung forth to heal the souls of the lost.

Verse three then literally states, “Kai [great importance to follow] every curse not there will exist further .” This relates back to John having said in verse twenty-seven of chapter twenty-one, “kai not lest shall enter into one’s soul [“itself” or “oneself”] all unclean”. When a soul finds the living waters flowing that bring forth the tree of life, the inner sanctum of Eden (heaven on earth) will be a place where nothing is allowed that is an “accursed thing.” Nothing of a “destructive” nature is allowed near this holy sanctuary. This is deep within the soul, not a physical place.

Following the period mark of that complete statement, John then added in verse three: “kai [importance to follow] this throne of this of God kai of this of Lamb to one’s soul [“itself”] will exist , kai [more importance to follow] these slave of himself [God and the Lamb] they will serve to himself [God and the Lamb] .” This says the “flowing river of life” that earns one’s soul eternal life [from the “tree of life”] will produce the ‘fruits” and the “leaves” that come forth by Yahweh and Jesus, given to His wife-servants, who are the Apostles-Saints-Prophets risen by the soul of Jesus. All willingly and lovingly serve God and the Lamb, because they “exist” as eternal souls in service – the “price” a soul pays for eternal life.

Verse four then literally states, “kai [importance to follow] they will experience this face of himself (God) , kai [more importance to follow] this name of him (God) upon of this of foreheads of their souls [“themselves”] .” This says that all souls who have submitted to Yahweh in divine marriage, receiving His Spirit and the soul of Jesus resurrected within their souls, they importantly will all bow down before Yahweh and receive His “face” to wear, in replacement to their own souls. Once this is done, then importantly they will take on “the name of him,” which is “Israel” – meaning “Who Retains Yahweh as His elohim.” Once reborn as Jesus, his name will be “upon the foreheads of their souls,” so the names of their prior bodies of flesh will be replaced by the “name” of Jesus, who will become the Lord of those souls.

In verse five John then wrote: “kai [importance to follow] night not there will exist further , not they possess need of light of a lamp kai [more importance to follow] of light of sun , because Lord this God he will give light upon their souls [“themselves”] , kai [more importance to follow] they will reign as kings unto these ages of these of ages .” This is restating that said prior, in verse twenty-three of chapter twenty-one. It is the promise of divine “enlightenment” to a soul, so it will be eternally saved and forever be led by Yahweh and His Son, “ruling as the kings” of all saintly souls.

As the Epistle selection from Revelation in the Year C Easter season, one has to see the meaning relative to souls being raised from the dead. John was not given a vision of the End Times. That can only be true when one sees how each individual soul – at all possible times forevermore – has an End Time that will literally be a mortal death, but also be figuratively as the willing sacrifice of self to Yahweh, so one’s soul can be reborn as His Son Jesus. This vision details that willing sacrifice, which then becomes a soul’s ‘End Time,’ for selling itself to demons and the lies and abominations they bring to souls. This is presented as a vision of a “city” what is in reality the true “inhabitants” of Christianity. This is a way of life, not a religion. Its only “temple” is each individual soul and its body of flesh. This lesson should lead all who think sitting in a church pew will save their souls to experience a cold shiver run down their spines. This reading says there is a price to pay for salvation, as the true value of being cleansed of past sins demands a new “gate” be installed and willing servitude that brings the fruits of the tree of life so others can be led likewise.

John, Language, Teaching

John 14:23-29 – Those who love me will keep my word

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Jesus said to Judas (not Iscariot), “Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them. Whoever does not love me does not keep my words; and the word that you hear is not mine, but is from the Father who sent me.

“I have said these things to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid. You heard me say to you, `I am going away, and I am coming to you.’ If you loved me, you would rejoice that I am going to the Father, because the Father is greater than I. And now I have told you this before it occurs, so that when it does occur, you may believe.”

——————–

This is one of two Gospel choice to be read aloud by a priest on the sixth Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. If chosen, it will follow a mandatory reading from Acts, where Paul, Silas and new Apostle Timothy searched to where to go. We read, “During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, “Come over to Macedonia and help us.” That will precede a singing of Psalm 67, where David used the word “elohim” several times, saying, “Let the peoples praise you elohim; let all the peoples praise you.” That pair of readings will be followed by a Year C standard from Revelation, which has John saying, “I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb.”

Missing from this reading are key verses that make this reading selection make more sense. The first is verse nineteen and the second is verse twenty-two. Verse nineteen has Jesus saying to his disciples, “yet short kai this world myself no longer beholds , yourselves now behold myself ; because I exist , yourselves will exist .” In verse twenty-two, we then read, “Calls to himself Judas , not this Iscariot , Lord , kai what has happened because to ourselves you are about to appear yourself , kai not at all to this world ?”

Knowing of these two verses written prior, those reading the above selected verses can understand what Judas asked Jesus, based on what Jesus had said; and, these verses make it clear to see what was written prior helps one see the truth of what these above selected verses say.

In verse nineteen, which led Judas to call upon Jesus for an explanation, Judas heard what the NRSV translate: “In a little while the world will no longer see me, but you will see me; because I live, you also will live.” Because Judas heard Jesus say that (keeping in mind that the post-Seder experience demanded each adult keep drinking wine until they passed out drunk; so, Judas – like the other adult disciples – was not able to keep up with much said), Judas wanted to know how the disciples could see Jesus, when the rest of the world could not. His question was akin to him asking, “Will you give up magic glasses to see your ghost, when you will be invisible to everyone else?”

What Jesus actually said in verse nineteen, based on the literal translation, was a “short” or “small” synopsis of what the future would hold. While those two Greek words were heard as “in a little while” or “soon to come,” Jesus actually told his disciples they were “still little,” in comparison to what they would become.

Jesus then stated an important (due to “kai” usage) statement about “this world.” Here, the Greek word “kosmos” means “order, the world,” but it implies in usage (other than that), “worldly affairs; the inhabitants of the world; adornment.” According to HELPS Word-studies, the proper meaning is “an “ordered system” (like the universe, creation).” It is a word that is the root word for “cosmetics,” where that implies “the order [“ensemble”] used of treating the face as the whole.” In other words, Jesus forecast the “order” of his soul in one body of flesh [“myself,” where ‘self’ equates to a ‘soul’] will “no longer” be possible to “behold.” The Greek word there – “theōrei” – is the root word in the English word “theater.” This is because the root word is “where people concentrate on the meaning of an action (performance).” Therefore, “no longer” would people in the “ordered” world be able “to look at” or “gaze upon” the physical body of Jesus, “to see, experience, discern” or “partake of” him as a soul possessing the body of flesh he was in at that moment in time.

After Jesus said that, a comma marks a separation point in his words, where he next said, “your souls [“yourselves”] now perceive my soul [“myself”].” This was a statement that the soul of Jesus, by the grace of Yahweh the Father, had allowed – “yet small” – a part of Jesus’ soul to be one with the souls of each disciple that was there (“not the Iscariot”). This was how they could enter intern ministry and perform small miracles in the name of Jesus. This “small” portion they “beheld” would later become the ‘full deal,’ when each disciple would become an apostle and “see the world” as Jesus reborn into their souls.

In verse twenty-two, the capitalization of “Legei” divinely elevates the meaning of this usage, more than it simply stating “says,” as a matter of fact statement that someone spoke. The divine elevation says that “Judas” – a capitalized name that means “Praised” or “Let Him Be Praised” – was moved by the presence of “yet little” of Jesus’ soul within his soul to “Calls” out to Jesus from a soul-centered “Praise” of Yahweh. The use of “autō,” which means “to self,” as well as “to himself,” where all references to “self” is a hidden statement about a “soul.” Thus, Jesus having said he was with his disciples (“yet short”), that presence within “Judas” was the same presence in all the disciples, so “Judas” spoke for everyone [drunk as they were at that time], because Jesus wanted this question asked.

When we are told by John that “Judas” was “not this Iscariot,” that identifies “Judas” as another disciple with that name who was among Jesus’ disciples. Still, the capitalization of “Iscariot” needs to be read as a divinely elevated statement, based on the word’s meaning. As such, the question asked by “Judas,” which was the same question on all the minds of the disciples still capable of listening and understanding on some level of awareness, the name “Iscariot” means more than simply a statement of one born is the city of “Kerioth” (in southern Judah, where the other Judas was born). The word equally means “Man Of The City,” which would be deemed by country folk as a “City Slicker.” Judas Iscariot was one who lived up to that name because he acted smarter than the other country rubes from Galilee. Thus, John writing, “not this Man Of The City” says a lot flew over the heads of Jesus’ disciples; so, Jesus was often led to make one or more blurt out questions, when they would bite their tongues, rather than appear to be slow minded.

When Judas then identified Jesus as his “Lord,” that capitalized word (“Kyrie”) was a divinely elevated statement about what moved “Judas” to “Call” out a question. While this was a typical address by a student to a teacher, as a statement that Jesus was a “Master” of the teachings of Judaism – and the disciples were learning to become teachers in his mold – the written word being capitalized always becomes divinely elevated as an address motivated by Yahweh to one of His servants, to recognize Jesus as His Son (even if the one making the address had not clue his or her inner self was speaking that.

When John then used the marker word for importance (“kai”), that which Judas asked can be seen to be Jesus speaking the truth of what was soon to happen. While the NRSV states that said by Judas as: “how is it that you will reveal yourself to us,” the importance of what was truly asked is this: “what has happened because to ourselves you are about to appear yourself”. This first asked, “Where will you be going?” Remembering the Seder ritual is to get as drunk as one can before passing out (a test of will power, which will always show it to be powerless in the long run), Jesus was telling his disciple about the future after his coming execution by the Sanhedrin. None of the disciples were sober enough to recall that. Second, Judas wanted to know how it would be possible for Jesus’ soul to appear in their souls.” Without knowing what he just asked, Judas said what would happen in the upper room on the first day of the week, after Jesus was found to be nowhere. When he would be “seen” (a way of stating divine perception, not physical vision) within each of those present, all “appearing themselves as the self of Jesus [“yourself”].”

When John the separated that question by a comma mark, followed by another use of “kai” [English teacher frown upon students writing “, and,” as a comma reflects where the word “and” is present but unstated]. There, importance is found in Judas saying, “not at all to this world.” In that, the Greek word “ouchi” should be understood to mean “not, not at all,” implying in usage “by no means.” When a simple “not” is not the translation, but “not at all” is read, this says that Jesus “appearing to their souls [“themselves,” as “ourselves”] was “not at all to this world.” That was Judas saying his soul knew the future would mean his own soul having the soul of Jesus “appear in his soul,” so he realized he was Jesus, but nothing about that self-knowledge could be confirmed by “this world,” which cannot see souls. While that can be also read as Jesus would “not appear at all to this world” of heathen disbelievers, that does little to help one realize the truth of these words posed by a drunken Judas, recorded by a most sober [child, son of Jesus] John. John would write his Gospel at a mature age, divinely inspired to write each word, so each word should be read by souls equally divinely inspired.

Notice how medieval art censors refused to depict saints as drunken Jews on a Seder.

From knowing this said prior (in two separate verses), it lets one be ‘up to date’ on seeing that “Answered Jesus,” where those two capitalized words are divinely elevated to say that Yahweh spoke through His Son. That “said to himself” (the soul of Jesus in Judas and each of the other “selves) was, “IF [a Big “If”] someone loves me , this word of me he will observe , kai this Father of me will love [“someone”] the same , kai advantageous to the same [“someone” and “this Father”] we will come ¸ kai a dwelling place alongside of to [“someone”] the same will act .” As can be seen, this “Answer” made by “Jesus” says nothing directly about the “cause” that would make Jesus be gone, then “appear” in his disciples, unseen by the rest of the “world.” Instead, a condition is set that is the “cause” of what Jesus had said prior. “If someone … anyone … loves Yahweh [the speaker through Jesus], then just as Yahweh spoke what Yahweh said through his lips, “the same” will take place in Yahweh’s ‘lover.’ When it is importantly stated, “If love,” then “this Father of me will love the same [relative to the someone-anyone],” that is a statement of divine marriage. Divine marriage is between a soul and Yahweh’s Spirit, neither is visible to naked eyes (not physically perceived). This “Answered” the “cause of appearance in a disciple.”

When John then had Yahweh say through Jesus, beginning with another “kai,” “advantageous to the same [someone anyone] we will come.” Here, the third-person plural Future says each “someone-anyone” will no longer be alone, but part of a Trinity: Father, Son Jesus, and soul married with Spirit. This divine union will be only for those who meet the conditions of the “If.” That is “advantageous” for the ministry of Jesus to continue in a body (many times over) of flesh, while Yahweh leads saints to find His lost souls [His sheep], and the soul destined to die and be recycled (or worse) get the advantage of knowing one’s soul has been saved for eternity. The “Answer” to the “not at all this world” will know this “appearance” of Jesus (after he is raised from the dead) is it will not meet the “love” conditions that bring about salvation.

In verse twenty-four, Jesus then continued by saying the other aspect of the conditional, which placed focus on what “not at all this world” meant. Here, Jesus said, “this not loving me , these words of me not they will observe ; kai this word that you listen to , not is mine , but of this of having been sent myself of Father .” This confirms that what Jesus said came from Yahweh speaking through him. Jesus saying what Yahweh told him was a sign of his love for the Father. The words of the Father were His Law, which Jesus lived, simply due to his willingly allowing Yahweh to lead his every path in life. The “If” condition meant one’s soul must likewise desire to “listen” to the Word of Yahweh and live accordingly to His Will. The meaning of “not at all this world” says there are few souls who will bow down and submit “self” to anyone else … even Yahweh.

In verse twenty-five, Jesus said, “These I have said to your souls [“you” or “yourselves”] , alongside of to your souls [“you” or “yourselves”] abiding .” The capitalized “Tauta” gives divine elevation to the plural pronoun “these,” which are the words of prophecy Yahweh just spoke through His Son. This confirms that “yet small” was a statement about the “little” part of Jesus’ soul that was “abiding” in the souls of his disciples. Yahweh knew each of the disciples was doing Judaic duty by getting drunk as skunks, so speaking to those foggy brains would be futile. Instead, He spoke to their souls [seeing all places where a “self” is implied as meaning a “soul”]. Because the soul of Jesus had been allowed by Yahweh to “abide” in his disciples, Yahweh could speak to those souls, sounding just like Jesus to their brains.

In verse twenty-six, Jesus then said, “this now Helper , this Spirit this Sacred , this he will send this Father within this name of myself , that one your souls [“you” or “yourselves”] will direct all kai will remind your souls [“you” or “yourselves”] all that have said to your souls [“you” or “yourselves”] I .” In this, the capitalized word “Paraklētos” is written, which means it is a divinely elevated “advocate, intercessor, consoler or comforter.” This is direction spoken “to your souls , alongside of your souls abiding,” which is the presence of all that is necessary to live righteously, having submitted one’s self-will to that of the Father and His Son. This is not some extra link in the Trinity chain. It is how one becomes a soul saved, through love of Yahweh and His Word. One’s own soul alone is handicapped and unable to walk a straight path, without falling down over and over. The “Helper” makes sure one’s little brain no longer has to figure things out. Thus, it is “this Spirit” that comes when one is Anointed by Yahweh in marriage (made one of His Christs … He can have as many as He wishes). That presence of Yahweh’s “Spirit” then leads one to walk righteously, which thereby makes oneself become “Holy, Sacred, Consecrated by Yahweh.”

When the “Spirit” comes in divine marriage, then the reason for marriage becomes evident – having a baby together. This is then where Jesus’ soul being resurrected comes in. It is raised within one’s soul, which was previously dead. The presence of Jesus means a soul has been saved. Thus, the name “Jesus” means “Yahweh Saves.” That “sent by the Father” is His seed, which comes in the “name” Jesus. Once the soul of Jesus has been reborn is each apostle’s soul, then Jesus “will direct” them, as their Lord. Everything written in divine Scripture will then be understood, as the soul of Jesus “will remind your souls” of the circumstances in which divine Scripture was written, having been there and done that, as the soul of Adam-Jesus – the Son of Yahweh. When the word “egō” is written, this becomes the identity of each soul, where “I” states Jesus as each soul’s Lord, while also knowing “I AM” is the source of all “I’s,” because all souls (including that of Jesus) bows in submission to Yahweh.

Verse twenty-seven then says, “Peace I permit to your souls [“you” or “yourselves”] , this of my soul [“mine” or “of myself”] I place to your souls [“you” or “yourselves”] ; not according as this world gives , I give to your souls [“you” or “yourselves”] . not let it be troubled of your souls [“you” or “yourselves”] this heart , not even let it fear .” To begin this verse, John wrote the capitalized “ Eirēnēn,” which is a divinely elevated translation that says “Peace.” The common usage of this word has it translate as “one, peace, quietness, rest,” where divine elevation to a level of Yahweh’s Spirit says “One” is the command Jesus would give to his disciples in the upper room [the Episcopalian catch phrase, “Peace to you “], where Jesus said we are “One” now. The divine elevation to mean “Rest” says the symbolism of the seventh day – a time of “Completion” and “Rest” has come to their souls. All the “yous” and “mine” are statements relative to this capitalized “Peace,” as it has no meaning in the physical sense. That is confirmed when Jesus said, “not according as this world gives [rest, peace, oneness].” The element of “heart” is where the throne of Yahweh is seated with the Lamb (the Revelation element). Thus, a soul is no longer “troubled” when it is forgiven its past sins of the flesh and has received “Peace.” The only “fear” that then comes is the “fear” of losing Yahweh and Jesus in one’s soul.

In verse twenty-eight, Jesus then said, “you listened because I spoke to your souls [“you” or “yourselves”] , I am departing kai I am going towards your souls [“you” or “yourselves”] . if you loved me , you have had rejoiced in that I am traveling advantageous for this Father , because this Father greater than myself exists .” Here, Jesus had told his disciples three times of his death and resurrection. Their brains could not fathom what that meant; but Jesus poke those words to their souls. He told them he would “depart” in death, but his soul would be “going towards their souls.” With the conditional having been set about loving Yahweh and loving to obey the commands of Jesus, then their souls would realize (later, rather than sooner) it is “advantageous for this Father” to have twelve Apostles each with the soul of Jesus teaching His Word than only have one Jesus in the flesh. Yahweh can have many millions of saints, all resurrections of His Son Jesus, because Yahweh is the Father that is “greater than” one man with a holy soul in the flesh. For all to be Jesus [“myself exists”] reborn, the world becomes a better place for all.

Verse twenty-nine then says, “kai now I have told your souls [“you” or “yourselves”] before this has been born , in order that whenever it shall have been born , your souls shall believe [2nd person implied “you” or “yourselves”] .” This verse importantly states (use of “kai”) the drunken brains of those disciples will not remember anything of that said that Seder night, especially after the coming arrest and the ensuing fear that would envelope most of them (especially the male disciples). Thus, one should see “your souls” as the translation of “I have told you.” The two uses of “erchomai,” which can truly translate as “to be born,” as well as “to come” or “to happen,” becomes a clear statement that each soul told by Jesus would be reborn in his name. This planting of a seed of thought in their souls would make them all realize everything said to them by Jesus – at all times – including this important night when he was saying his, “Goodbye for now, but I will return as you.”

As one of two Gospel selections that will only receive the ‘light of day’ in an Episcopal church on this sixth Sunday of Easter, it is vital to be told the meaning of what Jesus told his disciples on the nights that he would be taken away from them … forever in the flesh. The Easter season is when readings will be presented that all place focus on souls being raised from the dead, with none of those souls being Jesus. Lazarus was raised from the dead with a decomposing body returned to full life; and, Lazarus would travel in ministry – AS JESUS REBORN – to southern France (along with others), following the orders his soul received from Jesus within. Jesus would not be raised in his own physical flesh. He would be raised in the physical flesh of his Apostles-Saints-Prophets that carried on that ministry for the past two thousand years. To not hear Jesus speaking to one’s soul in this reading selection is to become one of “this world” that does “not love Yahweh” (not married divinely in Spirit) and does “not love Jesus” as one’s inner Lord. Now is the time to grasp that meaning.