[10] “Rejoice with Jerusalem, and be glad for her,
all you who love her;
rejoice with her in joy,
all you who mourn over her–
[11] that you may nurse and be satisfied
from her consoling breast;
that you may drink deeply with delight
from her glorious bosom. ס
[12] For thus says Yahweh:
I will extend prosperity to her like a river,
and the wealth of the nations like an overflowing stream;
and you shall nurse and be carried on her arm,
and dandled on her knees.
[13] As a mother comforts her child,
so I will comfort you;
you shall be comforted in Jerusalem.
[14] You shall see, and your heart shall rejoice;
your bodies shall flourish like the grass;
and it shall be known that the hand of Yahweh is with his servants,
and his indignation is against his enemies.”
——————–
This is the Track 2 Old Testament selection to be read aloud, if a church is on this course, on the fourth Sunday after Pentecost (Proper 9), Year C, according to the lectionary for the Episcopal Church. If this is the course a church has chosen, this selection will precede a singing of some verses from Psalm 66, where David wrote: “All the earth bows down before you, sings to you, sings out your Name.” That pair will be followed by the Epistle selection from Galatians, where Paul wrote, “Do not be deceived; God is not mocked, for you reap whatever you sow. If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit.” All will accompany the Gospel selection from Luke, where Jesus instructed his sending out of seventy interns, by saying “See, I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, `Peace to this house!’”
You will note how I have applied verse numbers (in bold type, within brackets) above. The words that say, “Thus says Yahweh” (not “the Lord”), come from the beginning of verse one. It is not written into verse ten. The Episcopal Church has applied that to verse ten, because everything in Isaiah 66 is the words of Yahweh flowing through His servant Isaiah. As such, every verse could be prefaced by the same: “Thus says Yahweh.”
Listen people, I knew less than you knew about what Joel meant … just forty days ago.
In verses ten and thirteen, Yahweh spoke of “Jerusalem,” as “yə·rū·šā·lim.” While there is certainly a city by that name, all names have meaning that becomes the reason a name is given. The word “Jerusalem” [Hebrew has no capital letters] means “Teaching Peace.” Strong’s suggests “foundation of peace,” where no capitalization is applied. In this, one has to realize that Yahweh was not writing anything down on paper. Yahweh spoke to the soul of Isaiah, meaning the physical body of Isaiah became the hand of Yahweh on the earth. Still, Yahweh is not concerned for the dead matter of the worldly plane. He is concerned about the souls who have become married to His Spirit and those souls seeking to do the same. Thus, Yahweh was not speaking about a physical place named “Jerusalem.” He spoke about the “Teaching of Peace” or the laying of the “Foundation of Peace,” which will bring lost soul to marry Him. For divine marriage to take place, one must first be “Taught the Peace” such divine union brings.
In the use of the three feminine pronouns that follow, each as “her” – “ḇāh;” “’it·tāh;” and, “‘ā·le·hā” – as “for her,” “with her,” and “above her” – the feminine must be realized as a soul in a body of flesh. Yahweh is the Father, thus all the spiritual realm is masculine (including angels, spirits, and released souls), while all souls trapped in bodies of flesh take on the femininity (or negativity) of matter or earth. This use of “her” says all mankind is born (regardless of gender) to be wives of Yahweh, meaning all souls in the flesh reflect a “her.” When “Teaching Peace” is not a place in the world, but a Yahweh elohim placed into a wife of Yahweh, then it is sent in “Teaching Peace” “for her,” “with her,” and “above her.” This brings “gladness,” “love,” and “joy.” To “mourn above her” means the death of the flesh as the feminine lord over a soul. That death has allowed the Son of Yahweh to enter, “Teaching Peace.” This means “Peace” is the ways of righteousness “Taught” by Jesus resurrected within one’s soul, while still within the ”flesh” of “her.”
In the element that sings, “all you who love her” (from “kāl-’ō·hă·ḇe·hā”), the root of “love” (“aheb”) must be seen as the Yahweh elohim that is Adam, whose soul was the “love” of Yahweh placed into a physical form. When Adam died, after nine hundred thirty years trapped in the worldly plane, his soul of “love” was released to be reincarnated as many important and most holy Patriarchs of Old Testament history. The soul of “love” was created by the hand of Yahweh for the purpose of being resurrected in the souls of lost sheep, in order to save those souls from the death that is reincarnation into a world of matter. This plan of salvation says Yahweh saves through His Son; and, the name “Jesus” means “Yahweh Saves,” so Adam was created to become Jesus. It is that soul of Yahweh’s “love” that “Teaches Peace” to souls, which is a “love” that cannot be defined by the emotion called ‘love,’ which emanates from human flesh.
Following the segment of verse ten that ends by singing, “all you who mourn above her” (from “kāl-ham·miṯ·’ab·bə·lîm ‘ā·le·hā ”), David began verse eleven by adding to that “mourning” of self-sacrifice, “the intent you will nurse and be satiated , to the breast of her consolations”. This says the “purpose” of Yahweh’s “love” is to supply His newborn with its own inner source (“breast” or “bosom”) of spiritual nourishment, which is the “consolations” of the loss of self to a greater reward. The soul in a body of flesh died as one, so it could be reborn as two united as one, where the mother of the Son is the inverse of a physical world mother-child relationship, where the Son becomes the “breast” on which the mother-soul suckles.
When this verse continues by singing, “purpose you will drain out and be delighted with the fulness of her abundance.” This sings about the inner Yahweh elohim of Adam-Jesus being an endless source of insight. When reading Scripture or when faced with a worldly situation, the child can always feel for the engorged “breast” of knowledge and “drain out” that applicable for present circumstances. This will cause great “delight” at how quickly one sees the truth come forth, bringing the “fullness of the abundance” Scripture contains. Because that is maintained in a physical form, Scripture becomes a “her,” which requires Yahweh’s Son to explain. This takes the mundane meaning from reading text and raises it “above,” to a higher level of meaning.
At the end of verse eleven David placed a samekh (“ס”), which marks the end of a series of verses. The two previous uses of a samekh were at the end of verses four and nine [not read today]. This sign can be seen as marking a transition point in the psalm.
In verse twelve, the transition begins by singing “for thus,” where “thus” refers to this never-ending abundance of knowledge that is present. To reflect on that, a vertical bar is placed (“׀”), which acts as a sign of pause or momentary rest. The transition point then calls for a repeating of the author of these words, as Isaiah wrote, “says Yahweh behold! extending to her as a stream peace and like a torrent overflowing abundance people then you will feed”. Here, this reflects back [“for thus”] on the “fullness” of the “abundance” that has been made available for the newborn self – two united as one. This is now Yahweh saying that this great “overflowing abundance,” which fluidly “flows” like sustenance from a mother’s “bosom,” but more than one soul can use. This means the “purpose” and “intent” of such “abundance” is for the “people” to be “fed” the knowledge of Yahweh’s elohim within. This then sings of ministry.
The remainder of verse twelve (following a semi-colon mark) then sings, “above beside you will be lifted and over knees you will be smeared”. This says Yahweh’s Son within will raise one’s soul to his level of Spirit, so as a master or lord of seekers (“the people”) one’s soul will stand “beside” the souls of others, so they too will be elevated in Spirit. This should be seen as relative to the accompanying Gospel reading, where seventy interns were sent to “the people” as extensions of Jesus in themselves, to lift up others in his name. Thus, “over knees” says one take a “knee” in submission to Yahweh’s Son, and becomes “besmeared” with his Anointment into ministry. One has an “abundant” supply of divine insight to share with seekers among “the people.”
Verse thirteen then sings, “as man whom his mother she will repent him ; so I you will be sorry and from Teaching Peace you will be consoled.” Here, it is important to grasp the constructs that combine the masculine with the feminine, such that this is Yahweh speaking through Isaiah about the “him” of His Son, who has been resurrected within “her” – of either human gender – as “his mother.” A soul must repent for past transgression to Yahweh and, through divine union, be cleansed by His Spirit. That makes one’s soul become a purified ‘Virgin’ womb, in which Yahweh will seed His Son. Once resurrected, so the soul is reborn as the Son, the “mother” will “repent” and “be sorry” for all sense of selfishness. Thus, the “mother will repent in him.” That becomes the “suckling” from this inner presence (in the “bosom”) that is an “overflowing abundance” that is meant for “Teaching Peace” to one’s soul, so it can go into ministry “Teaching Peace,” as the Son reborn. This means ministry is the way “you will be consoled” for past sins to always remain past sins.
Verse fourteen then sings, “and when those have seen this and he will exult your heart , and all yourselves to the new growth she will sprout ; and she will know her hand Yahweh with his servants , and he will be indignant to those his enemies.” Here, Yahweh is singing about the sense of spirituality that will fill a soul, especially once one has entered ministry as the Son reborn and has seen the miracles that inner presence shares with those seeking help. The “heart” is one’s soul – “inner man, mind.” In the plural construct of “yourselves” (“wə·‘aṣ·mō·w·ṯê·ḵem”), the second-person masculine plural of “estem” (meaning “bone, substance, self”) says the presence of the Yahweh elohim has made the feminine “her soul in its flesh” become one that is masculine, like all who are so possessed by “elohim.” This needs to be seen as how “yourselves” – which come in bodies of flesh that are both male and female – are all ‘brother’ [no sisters allowed in the spiritual world]. This relationship comes from all souls being masculine as the Son reborn.
This can then be seen as relative to a “new growth,” which is as common as “grass” in the world. In that, “grass” takes on the equivalency of good ‘wheat,’ which is opposed to the bad ‘weeds.’ This “sprouts” because Yahweh has planted His seed in one’s fertile ground [the flesh], for the purpose of growing the spiritual food that will feed the people.
Again, the feminine gender reflects a soul born into a body of flesh receiving the “knowledge” of the Spirit, which becomes so clearly present that beliefs are transfigured into true faith. This is because ministry will have proved to one’s soul that one’s soul acts as the “hand” of “Yahweh,” because “Yahweh” has extended His “hand” – His Son – into one’s soul, within one’s flesh. This makes one a “servant” to Yahweh and the Son, just as the Son is always a “servant” to the Father. When the final segment says, “he will be indignant to those his enemies,” this projects the evil spirits that constantly attempt to possess souls alone in the flesh. Once the Son has been resurrected in a host soul, then all demon and unclean spirits will be told to turn away from one divinely possessed and do as all “elohim” are commanded – to serve Yahweh.
As the Track 2 Old Testament reading for churches that have chosen that course of lessons, it should be clear that this is perfect for reading during the Ordinary after Pentecost season has begun. Each soul sent into ministry is a servant of Yahweh, obedient to the voice of His Son. The marriage vows that make that possession possible deny a soul the option to ever again serve self.
[My friends, if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted. Bear one another’s burdens, and in this way you will fulfill the law of Christ. For if those who are nothing think they are something, they deceive themselves. All must test their own work; then that work, rather than their neighbor’s work, will become a cause for pride. For all must carry their own loads.
Those who are taught the word must share in all good things with their teacher.]
Do not be deceived; God is not mocked, for you reap whatever you sow. If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit. So let us not grow weary in doing what is right, for we will reap at harvest-time, if we do not give up. So then, whenever we have an opportunity, let us work for the good of all, and especially for those of the family of faith.
See what large letters I make when I am writing in my own hand! It is those who want to make a good showing in the flesh that try to compel you to be circumcised– only that they may not be persecuted for the cross of Christ. Even the circumcised do not themselves obey the law, but they want you to be circumcised so that they may boast about your flesh. May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision nor uncircumcision is anything; but a new creation is everything! As for those who will follow this rule– peace be upon them, and mercy, and upon the Israel of God.
——————–
This is the Epistle selection to be read aloud on the fourth Sunday after Pentecost (Proper 9), Year C, according to the lectionary for the Episcopal Church. It will follow either a Track 1 or Track 2 path of Old Testament and Psalm readings, depending on the course set for an individual church for this Year C. The Track 1 course will present a reading from Second Kings, where is read: “When Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king, “Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel.”’ That will be followed by a singing of Psalm 30, where David sang, “While I felt secure, I said, “I shall never be disturbed. You, Yahweh, with your favor, made me as strong as the mountains.”’ The Track 2 Old Testament reading will come from Isaiah 66, where Yahweh said through the prophet, “I will extend prosperity to her like a river, and the wealth of the nations like an overflowing stream.” The next reading will come from Psalm 66, where David sang: “Come now and see the works of elohim, how wonderful he is in his doing toward all people.” Whichever path is taken, all will accompany the Gospel selection from Luke, where Jesus sent out the seventy in intern ministry, saying “Do not move about from house to house. Whenever you enter a town and its people welcome you, eat what is set before you; cure the sick who are there, and say to them, `The kingdom of God has come near to you.’ But whenever you enter a town and they do not welcome you, go out into its streets and say, `Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’”
To begin with, the NRSV (Anglicized) presents the translation that says “my friends,” but footnotes that, admitting in footnote that “brothers” is the actual translation. The NRSV (Updated Edition) shows this as “brothers and sisters,” with no footnote. Paul did not write to his ‘friends’ in Galatia. While he wrote a letter that was meant to be read by men and women alike – ALL TRUE CHRISTIANS – he did not write a letter to any ‘sisters’ in Christ. There is no such thing spiritually. Paul addressed ALL souls that had married Yahweh Spiritually, so their souls had become Anointed (each one [man and woman] was made a Christ), so His Son Jesus could be resurrected within those souls. Because Jesus is a masculine spirit, all who are reborn as him are spiritually related as “brothers” – only. All souls alone in bodies of flesh (men and women alike) are thus ‘sisters’ of flesh (of the world, sex organs inconsequential), their neutered souls having not yet married into the masculine realm of Yahweh. Please learn that. It is essential. Scripture’s focus is on the spiritual and cares nothing about the sensory organs that bring flesh pleasure and pain.
In the first verse, Paul is not suggesting that anyone who has “received the Spirit” will ever again find himself or herself as being “detected in a transgression.” The wording and punctuation of the Greek makes it clear that those who are “detected in a transgression” are disciples among those Saints in Galatia, to whom they were teaching. As Jesus reborn, each would have become a ‘church’ with a following of disciples – seekers of truth – who would be led to commit their souls to Yahweh in divine union on their own, of their own choice. Thus, Paul was writing to those “Lords” and “Masters” of true Christianity [true priests of Yahweh – Saints], as Jesus reborn, to treat wayward disciples with “gentleness.” This means not driving them away by projecting a strong sense of guilt and shame upon them, like the elite of Jerusalem were fond of doing.
When we read of Paul saying, “Take care that you yourselves are not tempted,” this gives the impression that one reborn as Jesus, promised eternal life after having all past debts of sins erased, would become “tempted” by seeing a disciple breaking a commandment or doing a wrong. What Paul wrote says that the motivation for approaching a student from a gentle direction should be based on one’s own past history of such an approach [most likely used by Paul towards them]. The Greek written says, “considering your soul [yourself] , not kai your soul [you] you could be tested”. This says the way one approaches a sinner should be no different than oneself was approached, when one was a sinner. The “test” of Sainthood is not how little one sins, but how much sinners feel the light of truth being projected within one’s soul, so one’s own soul is the one who makes that soul feel guilt and shame. When one causes one’s own soul to feel sorry for having sinned, that soul will need a Saint to comfort them (with a hug, so to speak), rather than a slap on the face and someone yelling, “Sinner!”
In verse two, when Paul wrote of “bear one another’s burdens,” that actually begins with a capitalized “Allēlōn,” written in the Genitive case (possessive), saying “Of Each Other.” That importantly states how the sins that possess one soul are the same sins that possess all souls, once one’s body of flesh has grown old enough to be lured by the sins of the flesh. These are then “Of One Another’s.” It is this realization – that all souls are alone in his or her flesh are sinners, incapable of not sinning without divine assistance – then Paul wrote, “kai you will fulfill this law of this of Christ.” That says the only way to stop sinning is to be possessed as “brothers,” each possessed by the resurrection of the soul of Jesus, from having married one’s soul to Yahweh, having received His Spiritual Anointment – as His “Christ.” In this, “of Christ” (Genitive – possessive) is not Paul stating ‘the last name of Jesus.’
When verse three is show to state: “For if those who are nothing think they are something,” this take the Greek word “tis” and translates it as “something.” That word actually translates as “a certain one,” which is regularly used in Scripture to identify a Jew or, more specifically, a Jew known by name. The element of “certainty” leans heavily on a relationship having been established. It must not be read as a “thing” that leads one to see elements of the material realm, which become focuses on “a certain one” of the flesh. Instead, it is a statement about “a certain soul.” Thus, the statement by Paul warns those who “think you are know to exist as a certain one (thought to be marked for salvation by Yahweh). If that is not the truth, then one deceives one’s soul [“himself,” where souls are spiritual, thus masculine essence without a body of flesh].
In verse four, where the NRSV translates, “All must test their own work,” Paul actually said, “this now the work of one’s soul it tests [or “approves”] everyone.” That says the “proof” of being “a certain one” of Yahweh comes by the acts one does, because one’s soul has been raised from the dead of the flesh [matter without soul – feminine] by the resurrection of Jesus’ soul within one’s host soul. The soul alone in its flesh is no longer alone, as the soul of Jesus has been impregnated into the wife-soul, with that holiness coming via the Father-Husband [the “Christ” Anointment]. As Jesus reborn, one does the deeds his soul guides one’s body of flesh to do [as a Saint]; and, that marks one’s soul as being “a certain one.”
To place emphasis on this presence of Jesus’ soul within one’s soul, Paul then added in verse four: “kai at that time into his soul [“himself”] only , this boast he will possess , kai not into this a second.” Whereas the NRSV translates this as saying, “then that work, rather than their neighbor’s work, will become a cause for pride.” That translation is misleading and wrong. Paul was not talking about judging a “neighbor’s work,” but the work led by a soul being possessed divinely by Jesus’ soul, which has ‘come near” “into” one’s soul [divine possession]. The proof is one’s soul allowing the soul of Jesus to lead one’s body of flesh [his soul become one’s Lord] away from sins, thereby making one’s own soul become “the second” of two in one, which does “not boast” anymore of any controls one once had over its flesh [when a soul alone].
Verse five then says, “every one indeed this his own [soul’s] burden [to resist sins] he will bear.” This says the soul of Jesus – which possesses all who become related as “brothers” – will be the one responsible for one’s host soul staying sin free and gaining eternal life, after one’s soul is released in death. This is the “test” of whether or not one’s soul can claim to be “a certain one.” If it cannot do the deeds of Jesus reborn, then one “deceives one’s own soul.”
In verse six, which the Episcopal Church makes the last of its ‘optional reading’ verses in this selection, Paul began with a capitalized “Koinōneitō,” meaning “He to possess a Share.” The capitalization divinely elevates the meaning of this word from the NRSV focus on “must share,” as if Biblical words to be used for setting the groundwork to slap guilt upon paying customers, with the yearly pledge campaign pleas. This must be read as a statement that says Yahweh sends His Son into the souls of sinners not only to save them, but for them to “Share” that Spirit with others. In “Sharing,” there is noting of value held by the host soul, who had allowed his or her body of sinful flesh to corrupt it. A “self-soul” can only “share” sin with others. It is the resurrected soul of Jesus that comes to utilize one’s submissive soul-body in ministry, where the Spirit of Jesus is made available for others to “Share.”
This then leads to the whole of verse six saying, “He has the Share now this instructing this word , to this to teaching , within to all to good”. This plainly states (when realizing the meaning of “Share”) that the soul of Jesus becomes the Lord over a wife-soul of Yahweh, leading its flesh into ministry. The soul of Jesus comes knowing the full meaning of Scripture and for the purpose of “teaching” that meaning to others, so they will Share in the knowledge of truth. By knowing the truth, others can see the divinity of Scripture and find faith taking them beyond belief in the divine, leading their actions to do the “good” that pleases Yahweh. When one does “good,” then Yahweh will respond in kind.
To omit this important element of this portion of Paul’s letter [the ‘optional verses’], so one does not realize the “Sharing” element of which Paul wrote as importantly pointing to the soul of Jesus being reborn in different flesh of many, becoming the “Teachers” of truth to seekers – the purpose of religious disciples, therefore the intent of churches – that not spoken aloud leads to verse seven having watered down meaning. When the NRSV translates this to say, “Do not be deceived; God is not mocked, for you reap whatever you sow,” that misses the point of focus having been set on the Teachers [Saints in the name of Jesus Christ – the only true ministers of Christianity], as opposed to any Joe Schmo (or Sally Schmo) that wanders in to preach or hear a sermon.
The truth of what Paul wrote says, “not you be led astray ; God not he is sneered at.” That says teachers (priests pretending to be the interpreters of Scripture … for a price) can only “mislead” or “lead the flock astray.” That is the only possibility if one’s soul-flesh teaching has not become Jesus reborn. Without Jesus “Teaching,” the result can only be souls in flesh making up things about Scripture that meets some personal or organizational agenda. When Paul said, “God not he is sneered at,” that says to all who pretend to preach the “word” falsely (without the guide of Jesus as one’s “Share”) are “mocking God.” They do so by belittling Scripture, while making themselves pretend to be God and/or Jesus, as souls that do not speak the truth. They do not possess the divine possession of the Jesus soul, because their souls are married to their bodies of flesh, not Yahweh.
This makes the ending portion of verse seven be the promise of either eternal salvation or (minimally) reincarnation back into another body of flesh. Those options are based on how one shares the word of God. For Paul to literally write (English translation), “what indeed if he should sow a human , this kai he will reap.” The conditional (“if”) then leads to a subjunctive that states where “he should sow.” That is meeting the conditional as one who does sow. One who does sow is a priest, minister, pastor, or teacher of a Christian religious denomination. Only those who are filled with Yahweh’s Spirit, with His Son as such a person’s Lord, “should sow,” because they “will sow” the truth and “reap” saved souls. Anything less will “sow” the weeds of profiteering in the name of Jesus (which mocks God and His Word); so, they will then “reap” the wrath of Yahweh, which will come in Judgment, born of those souls who “turn their noses up” to God, playing god.
That truth is summed up in verse eight, where Paul wrote: “because this sowing into flesh of his soul , from of this of flesh he will reap destruction . this now sowing into this Spirit , from of this of Spirit will reap life eternal .” This is Paul saying that teaching untruthful meanings of Scripture, so seeking souls will be led away from Yahweh, rather than to Him, will lead to those souls’ destructions. Only teaching from an inner Spirit presence, can this Spirit then possess others; so, those lost souls are led to marry their souls to Yahweh. That is the meaning of a divine “Sharing.” And, that will be the presence of Jesus within, which is a name meaning “Yahweh Saves.”
Verse nine then begins with a capitalized “To,” which is an article translated as “This.” The divine elevation of capitalization then points directly back to the teacher “of Spirit” that leads to “eternal life.” That is the focus of Paul then writing, “This now good acting , not we should grow weary ; to time indeed one’s own , we will reap not growing weary .” This is an important element that is overlooked in these modern times of ‘retirement,’ when religious leaders grow old and gray and leave their jobs as priests, to enjoy all the money they have stored away, having sold their souls for material gains, while pretending to care about the souls of others. Paul wrote that a true Jesus reborn will never grow tired [like ninety year old blind John, who was still prophesying while a prisoner in Patmos] and will still be “doing good deeds” until death [“one’s own time”]. The last few popes of Rome have made it possible for there to be plenty of wealth for them to enjoy, by letting someone else play pope for some number of years … before his (or maybe her some day?) retirement to a palatial estate and lots of worldly servants.
Verse ten then begins with a capitalized “Ara,” which means “Therefore.” This becomes a divinely elevated statement about that lack of weariness being shown in a true priest of Yahweh, one’s soul-flesh that has been reborn as His Son Jesus in ministry. This then acts like a conditional written in this verse, which says, “if no Spiritual weariness, then.” Here, Paul wrote, “Therefore then , even as opportunity we possess , we should work (to accomplish) this good advantageous for all , most of all now advantageous for those to know (intimately) of this of faith .” This says ministry is an “opportunity” that is “advantageous for everyone” involved with the Spirit. The experiences of ministry “especially” bring about deep personal “intimate knowledge” that takes one beyond simple beliefs, to the truth that is one’s possession “of faith.”
In verse eleven, Paul is reminding the true Christians in Galatia that his words require a divine assistant to understand them. That says Paul wrote his “letters” (“grammasin”) with the same inner voice of Jesus leading his words. As they all come from Yahweh – the Godhead – not Paul liking to write letters that make him seem important, there is “great” depth of meaning, the surface words become impossible for a soul alone in its flesh to decipher. This verse does not end with an exclamation point, as if Paul was knowing his letters were many chapters long; so, he was not saying, “thinking of you. Have a nice day. Paul.” He did not write, “See what large letters I make when I am writing in my own hand!” Instead, he wrote, “you Perceived to how great to your souls [“you” or “yourselves”] I have written to this to my own soul [“mine” or “myself”] hand.” That needs deciphering.
The first word is a capitalized “Idete,” which is written in the second-person plural Aorist, so it says, “you Perceived.” The divine elevation of capitalization makes this word selection bear the meaning of vision greater than that “seen” by normal eyes. It says that Paul knew the Galatians to whom he wrote took the time to contemplate his words written, in “discernment” and “attendance,” where a divine assistant helped them “Perceive” the deeper truth that Paul intended, having likewise written with divine assistance. Thus, a six-chapter letter might seem long, but when so many words and verses follow the syntax of a divine language, this letter unfolds significantly, as “how great” it is, where “how large” becomes “how deep.” That depth is intended for the “souls” of the readers, then and forever after.
When Paul said “I have written to this,” the “this” (in the Dative case) is the prior references to the Spirit and teaching made in this chapter. To then write, “I have written … to my own soul hand,” this says the “hand” of Yahweh within his soul – Jesus – uses Paul’s “hand” to write, as Paul is a “hand” of the Son. Everything comes from his soul, which means the spiritual content of the words written are like a soul is in its body of flesh – invisible but present. It is this “great depth” that makes the letters of Paul be most profound and demanding those filled with the Spirit to discern them, because ordinary eyes go blind to that hidden meaning.
Verse twelve then begins with a capitalized “Hosoi,” which is a possessive pronoun that is similar to the adjective “Idete,” being the plural form of “hosos,” stating “how much” or “how many” as a correlative pronoun. In the divine elevation of this, Paul is pointing to “How Many” of those true Christians in Galatians were converted Gentiles. Many, like Timothy (from Lystra in Galatia), were born of Jewish mothers, who had intermixed and had Greek [Gentile] husbands. They had been raised to understand the Law as written, but had never been officially designated to be Jews, having never attended a Jewish synagogue. Paul was a minister to those seekers who received the message he brought to them, as one whose soul was possessed by a resurrected Jesus. The elevation in meaning of this word is then placing focus on the tremendous Spiritual growth in Christianity, which could then discern the truth of a divine text, not only Hebrew Scripture but also letters in Greek, all written by Saints (old and new).
The capitalization of “Hosoi” is then directing the importance of “How many” in relationship to the number of Jews, who considered themselves to be God’s chosen people, excluding all others from that self-perceived special designation. This then led Paul to write about the identification of a Jew (males) by the marking of their flesh through “circumcision.” As had been the history written in the Old Testament, where converts were to be adult males who willing chose to have their flesh marks through the cutting of foreskins, the Jews of Paul’s day still saw this as a statement of commitment to Yahweh. As such, Paul wrote, “alone in order that to this to upright stake of this of Anointment [“Christ”] (of Jesus) not they might be pursuing the prize .” This says that the common view of Jews [inspired by the leaders of the Temple in Jerusalem] said “circumcision” was the “only” way for a male Gentile to prove he was committed to the One God of that religion.
There, there child. It is best to get this done while you are so young.
The capitalization of “Hosoi” points out “How many” Jews commonly held that belief. Where the NRSV translates, “that they may not be persecuted for the cross of Christ,” the Genitive form stating “of Jesus” is written in parentheses [thus read as an ‘aside’ that is optional translation, meaning the name “Jesus” is omitted from the NRSV text.The Greek word “staurō” [in the Dative case] is translated as “cross,” pretending that adult male “circumcision” acts as an individual convert’s willingness to be placed on a Roman “cross,” when the word aptly translates as (in the Dative case) “to upright stake.” The implication, as written by Paul (from having once adhered to this view) says “circumcision” was the “only” way that proved one was committed to Yahweh, such that the cutting of adult flesh became like an act “of anointment” (a lower-case “christou”) that was not an outpouring of Yahweh’s Spirit, but more in line with a pouring of oil on a forehead by a Jewish official. The parentheses surround “of Jesus” is then Paul saying that because Jesus was “circumcised,” so too must all who wish to identify with his having his flesh cut (when officially named). Without such equal cutting of flesh, no Gentile male “might be pursuing the prize,” where the subjunctive form of “diókó” implies the presence of a marked penis can lead to the possibility of “persecution,” where Jewish males could be identified by a strip search. Therefore, to achieve the “prize” of being a true Jew, Paul was pointing out the flaw of such demands being made on marking a male’s flesh, rather than marking the soul within the flesh.
In verse thirteen, Paul countered this concept of “circumcision” being a transformation “to an upright stake” that displays “anointment” as a servant to Yahweh by saying, “not indeed those being circumcised themselves [implicating their souls, more than their bodies of flesh] law guard”. That says all those Jews who had their flesh cut on the eighth day of life were prime examples of those who had Mosaic Law forced upon their brains to memorize (in addition to the myriad of laws, customs and mores of a Roman overseer that was empirical), they routinely failed to live up to those laws. Still, (as Paul wrote), “they will yourselves (again an implication of souls in bodies of mutilated flesh) to possess cut flesh [circumcision]” as adult males. Paul said the only benefit of this painful sacrifice was to be able “to boast” that, “I am a male converted to Judaism, because I had my foreskin trimmed by a knife!”
In verse fourteen, Paul began with the capitalized word “Emoi,” which is the Dative case for the possessive personal pronoun that states “egó,” as saying, “to Myself.” Here, Paul was “circumcised” on the eighth day, therefore being a Jewish male prior to becoming an adult; but that had absolutely nothing to do with his soul’s conversion to Yahweh, when his soul spiritual heard the soul of Jesus ask him, “Why do you persecute me, Saul?” There was no physical strip search that exposed Saul’s penis, as if a Roman soldier were arresting Saul, because he was a Jew. Saul was the one being accused of persecution, which means his flesh having been cut, marking him as a Jew, became the reason he was stricken from his feet and made to go blind. The persecution of those who followed Jesus [true Christians reborn in his name] was because Saul saw the physical marking as a commitment to God corrupted his soul, leading his body of flesh to torture law-abiding Jews who has their souls converted to Christianity.
When Saul changed his name to Paul, that signified how “Small” the physical flesh of Saul was found to be. That new name signified to those who knew the name’s meaning to be far from any “boasting.” Instead, Paul wrote, “forasmuch as not within to this to an upright stake of this of Lord of ourselves (again, an implication of the collective of souls married to Yahweh and reborn as His Son Jesus) of Jesus of Christ.” This says Saul and even newly converted Paul had “not” yet received the Spirit of the “Christ” Anointment that married his soul to Yahweh [in no way linked to his cut flesh], where the resurrection “within” his soul “of Jesus” became “an upright stake” that uplifted the downfallen soul of Saul, as the new possessing soul “of Lord” over that soul-flesh that was Saul. Paul wrote this in his letter to those in Galatia whose souls had experienced the same divine marriage and resurrection of Jesus “within,” so all those souls (of ourselves) knew this divine possession of which Paul wrote. All of them knew the sins of their flesh in their pasts were nothing to “boast” about. Everything good was that sent “within” by Yahweh’s blessing (the “Christ” Anointment).
Paul then added that it was that “upright stake within” Saul’s soul that became the death of his old “self” (soul), where the presence of the soul “of Jesus within,” born of the divine marriage initiated by the possession “of Christ” that Baptized his sinful past clean, which “crucified to himself [repeating “emoi,” in the lower-case] to “the world” that worshiped the flesh [especially the Jews with cut flesh]. It also was the death of Saul, relative to his being part of that “world” that was the false religion he once serve wholeheartedly.
In verse fifteen, Paul says “circumcision” or “not being circumcised” has anything to do with being a true Christian (“of Christ”). He said “it is a new creation.” In that, the Greek word “ktisis” is used and means, “creation (the act or the product).” [Strong’s definition] From HELPS Word-studies, the root word “ktísis” implies “creation (creature) which is founded from nothing.” The acts of cutting flesh takes something physical and changes it to a new form; but to marriage of a soul to Yahweh and the resurrection of a second soul within the host soul means noting physical or visible is detectable. Thus, Paul confirms that his changes “within,” where his soul was given a new “Lord,” with that “of Jesus,” brought about by the “Anointment “of Yahweh” (possessed by His outpouring of invisible Spirit – “nothing”) is the truth of “a new creation.”
Verse sixteen (the last verse in this reading selection) is then a prayer to all who understand this that Paul has written. The prayer begins with a capitalized “Kai,” which means the prayer is most important to grasp. Here, again, he wrote the word “hosoi” (in the lower-case), which repeats “how many” make up the true gatherings of Christians. His prayer then says, “to this standard to this will follow [the rule].” This becomes a statement that explains the meaning of Jesus telling his disciples to “follow me.” The meaning is to be ruled by his soul as one’s “Lord.”
Paul then prayed that “peace” will then be “upon their souls” (of those submitting their souls to Yahweh in divine marriage), where the Greek word “eirēnē” is the same word spoken by Jesus, when he said “Peace be with you,” when appearing in the locked room “within” his disciples. The deeper meaning of “peace” is “wholeness [HELPS Word-studies], where a soul alone in a body of flesh is made whole by returning the soul to Yahweh, cleansed of all past wrongdoings. That Baptism is then confirmed when Paul prayed “kaieleos,” which highlights the importance of “mercy.” The truth of “mercy” given by Yahweh is it is only given to those souls that have become “loyal to God’s covenant” [HELPS Word-studies], which comes from having received His Spirit in marriage [made a “Christ”] and given rebirth to His Son, who is the “Lord” that maintains that “loyalty to God’s covenant.”
Finally, Paul wrote the word “kai” to again make another important statement, which says, “upon this Israel of this of God.” Here, the truth of the name “Israel” must be recalled, as it means “He Who Retains Yahweh as one of His elohim.” The presence of the soul of Jesus within the soul of a Saint means that second – divine – soul is the presence of the Yahweh elohim that is the soul of Adam-Jesus. This possession (Genitive case) use “of God” [“Theou”] says one’s soul has been transformed from nothing into the Son of Yahweh … the same Son created in Eden. Yahweh created that divine soul of a Savior to be “Shared” with those seeking to be redeemed.
As an Epistle reading selection for the fourth Sunday after Pentecost, when one’s personal ministry (as Jesus reborn) should be underway, Paul makes it clear that this cannot be done by self-will. There can be no ego left alive within one’s body of flesh, if one is to be a minister of Yahweh. This is echoed in the Gospel reading accompanying this reading, where Jesus sent out the seventy on pairs. As Paul said, one’s soul must be crucified to the world, and one’s soul crucified from the world, meaning the death of self, so one’s soul can become Jesus resurrected. Pretenders will only mislead, giving the impression that physical changes (like circumcision) is all that one needs to be saved. One must not be misled by such lies.
The Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. He said to them, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. Go on your way. See, I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, `Peace to this house!’ And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. Whenever you enter a town and its people welcome you, eat what is set before you; cure the sick who are there, and say to them, `The kingdom of God has come near to you.’ But whenever you enter a town and they do not welcome you, go out into its streets and say, `Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’
“Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.”
The seventy returned with joy, saying, “Lord, in your name even the demons submit to us!” He said to them, “I watched Satan fall from heaven like a flash of lightning. See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.”
——————–
In 2020 I posted a commentary that placed sole focus on the number of ministers Jesus sent out, according to Luke’s Gospel. That brief analysis can be found listed as: Luke 10:1 – Jesus sent out seventy in pairs. I wrote that because some some translations mistake the Greek word “dyo” as the number “two” being added to “seventy” (“hebdomēkonta”), which results in seventy-two. As such, some translation services [such as the NIV and even my resource – BibleHub Interlinear] say “Jesus sends out the seventy-two.” The fact is the Greek word “δύο” is surrounded by parentheses, making it be separate from “seventy.” That ‘whisper’ instead meaning the number “(two)” indicates the number of sets of ministers sent out, with the implication being to read the parentheses as an aside that indicates “seventy in pairs.” Please, feel free to read those observations I posted, as I will not put depth into that interpretation here (beyond what I have now written). The number sent out is “seventy,” and that number was in sets of “two,” as thirty-five pairs.
As shown above, the NRSV [amended by the Episcopal Church, as they too translate “seventy-two, while footnoting the number as being “seventy” by “Other ancient authorities”] says “The Lord appointed seventy.” This translation omits the true beginning that has Luke write a capitalized “Meta,” which the NRSV actually show verse one beginning by stating “After this the Lord appointed seventy-two*,” which is a misleading paraphrase. The literal English translation is as follows: “Among now these , lifted up and shown this Lord <kai> seconds seventy <two> kai they were sent away themselves [meaning “their souls”] each two <two> before face of himself [meaning “of his soul”] into every city [meaning to the “inhabitants of cities”] kai place that they were intended he himself [meaning “he his soul”] to come .” The two uses of “dyo” in parentheses, while “dyo” is also written as a direct statement, needs to be closely inspected, for deeper understanding.
First, the parentheses surrounding “two” needs to be seen as a statement of the number of souls within each of the “seventy.” This takes one to the Greek word written that has been translated [commonly] as “appointed” (“anedeixen”). That spelling of “anadeiknumi” [in the third person singular aorist indicative] says “they were lifted up and shown,” by “this Lord.” In that, the link must be made between the capitalized “Meta,” which is a divinely elevated statement that says “Among,” rather than “After,” such that “this Lord” is the divinely elevated soul of Jesus that has come “Among” those followers who numbered “seventy.” The capitalization of “Lord” (“Kyrios”) says each host soul in a body of flesh had surrendered that host soul’s ‘lordship’ over its own body of flesh, so Jesus’ soul became “this Lord” of each. This then carries over to the parentheses surround the first “dyo,” where each of the “seventy” has “two” souls in each body of flesh: a host soul in submission to a “Lord” soul. From this, the statement of “two” not surrounded by parentheses says the “seventy” were not sent out alone, but in pairs, while each was an inner “pair” of souls, with everyone led by “this Lord” soul that was that of Jesus. That is then more than a simple “appointment,” but the divine presence of Jesus’ soul with each, who were “Among” Jesus as disciples and followers, each of whom had been “lifted up and shown” the truth spiritually.
When verse one states, “before face of himself,” where the possessive case [Genitive, third person singular] of “autou” [meaning “of himself”], this must be related to the First Commandment, which says (commonly), “Thou shall have no other gods before me.” That weak translation misses the truth that says “me” is in actuality “my face.” This primary commandment says a soul in a body of flesh that is a true child of Yahweh must were the “face” of Yahweh “before” its own face, as wearing one’s own face is a statement that says, “I worship self “before” I worship Yahweh.” No one can be a true Israelite without full and complete submission of one’s self-ego and self-will, so one’s soul is submerged [baptized] by the Spirit of Yahweh in divine union. At that point one’s soul wears the “face” of Yahweh “before one’s own face.” In verse one, Luke is writing that each of the seventy souls had been joined spiritually with the soul of Jesus, so each wore his face [as the Son of Yahweh] before their own faces, as they were sent out as an internship that practiced being the soul of Jesus resurrected within the soul-flesh of new Saint.
When verse one ends by saying the seventy were sent where Jesus “himself” intended to go (“cities kai places”), those were where Jews were established. Jesus was sent (“himself”) only to the Jews. So, those who became extensions of “his soul” [“himself”] were sent out to prepare Jews to meet Jesus. As such, those “places” are said in verse two to be where the crops of Yahweh – His chosen children – were ‘planted.’ Thus, the “seventy” were sent into the fields to check on which crops were ripe, and which had become overcome by weeds. Where verse two says, “feel pressing need therefore of this of Lord of this of harvest,” the repeat use of “of Lord” says they were those extensions of the soul of Jesus, as the Son of the Father who planted the crops initially; and, only Yahweh, through the Son, can bring in the “harvest,” so souls left in the ground that is bodies of flesh [earth] can be returned to Yahweh. The “harvest” is no different than Jesus telling his first disciples, “I will make you fishers of men.” The “harvest” is relative to souls being returned to Yahweh, via his Son’s “work in the fields” [ministry], which includes not only the physical Jesus, but those extensions of his soul, sent out as Saints.
In verse three, Luke writes that Jesus told the “seventy,” “I send forth yourselves [as souls] like as lambs inside [or within] to between of wolves .” While this can seem like some generalization of innocence being sent into the teeth of predators, it is important to look closer at the verbiage written. The Greek combination of words, “arnas en,” says “lambs within,” where “lambs” or “sheep” must be related to the “cities kai places [Jesus] intended to come [or go].” Those were the “places” and “cities” of Jews, who claim to be the children of Yahweh. In terms of “sheep,” the Jews are the flock of Yahweh, with Jesus being the Good Shepherd who tends that flock. The “seventy” are then the “lambs” of Yahweh, where Jesus is each of their Good Shepherd “within” or “inside” their souls, acting as each one’s “Lord.” That means the Greek word “mesō,” as “to middle, to midst” also can be translated as stating “to between.” In that case, the “seventy” are only “lambs” being led to stand “between” those Jews in the “cities kai places [Jesus] intended to come.” As “lambs,” none of the “seventy” has any capability of doing more than “baah.” This becomes a statement of complete trust the souls of the “sheep” have, once the “face” of Jesus [as the Son of Yahweh] is “before” each of their ”lamb faces.” They are sent to encounter the Jews who have themselves [meaning their souls] become so lost as Yahweh’s flock that they act as “wolves,” meaning they freely break the laws, rules, customs and mores of Judaic Law; and, they prefer not to be told they are sinners by stranger Jews that wander in like lost sheep. They let their Pharisees, Sadducees and scribes tell them they are lost and wayward.
Because Jesus knew the Jews of Galilee and Judea were sinners, in verse four he instructed his “seventy” extensions of himself [his soul] what not to take with them. A “purse” or “money bag” (“ballantion”) becomes something noticed by potential robbers and thieves, which would attract the most wolf-like Jews to any who approached with a symbol of ‘Mammon’ – as money was an essential for one to have, in order to succeed in the pretense of ‘life’ or the death of a soul alone in its body of flesh that is promised to die. The absence of a “purse” also speaks of the faith one has, while traveling without money. It could be seen by other Jews as a sign of a traveler in need of assistance, seeing they have nothing with which to procure the necessities of human existence. The same then applies to their traveling without a “bag,” in which food and supplies would be carried. Without such a container, certain Jews would welcome a stranger into their homes for being given food and shelter. The lack of “sandals” is less about not having footwear, but being a sign of impoverishment, where one is unable to afford more than the meager clothes on their backs. Thus, these things not to carry, as well as not greeting strangers on the road [not in the “cities” or “places” of Jews] are designed to have each of the “seventy” be accepted as they “come,” with no distractions that would make Jews think, “He has enough to take care of himself.”
Verse five then is another than needs close inspection to discern the truth intended to be seen. It begins with a capitalized “Eis,” which means “Into,” where the proper use of this word indicates motion that implies “penetration.” [HELPS Word-studies] This divinely elevates the meaning of this word beyond a simple entrance into a house, such that the capitalization becomes a statement that the presence of two souls possessed by the soul of Jesus have not only entered into a family’s building. Moreover, the soul of Jesus has “penetrated” each of the souls of that “family,” so they have themselves [a “self” is a “soul”] have received the soul of Jesus within their souls, so Jesus has also become each of their soul-bodies’ “Lord.”
Thus, the whole of verse five states: “Into whomever now as you might enter dwelling , at the beginning command Wholeness to this family to this .” This uses a capitalized “Eirēnē,” which commonly translates as “Peace” and is the same word whispered by the soul of Jesus when he appeared in the locked room, amid his frightened disciples. While the word does translate as “Peace,” the proper usage implies “to join, tie together into a whole” [from “eirō”], such that “Wholeness” is the capitalized [thus divine] meaning. As “Wholeness,” the word means “when all essential parts are joined together;” and, this means when a soul alone in a body of flesh has been made “Whole” by joining with the soul of the Son of man, so that soul becomes one’s “Lord.” The comparison implies is this: In the same ease that one walks as an invited guest into a family’s house, so too does the soul of Jesus join with the soul of a seekers, who invites Yahweh to marry that soul [become a Christ] and give rebirth to His Son. It is not a forced entry, as it is welcomed.
Verse six then begins with the [lower-case] word “kai,” which announces the following statement is important to take note of. In this verse is found a left right arrow (⇔), which is a symbol that states “if that to the left is true, then that to the right is also true.” Conversely, if either is not true, then each connecting statements are false. The whole of verse six then says: “kai if in that place [a house-family] ⇔ he (or she) exists a son of wholeness , he (or she) will trust in on the basis of upon himself [as his soul – that of Jesus] this wholeness of yourselves [the same sharing of two souls in one body of flesh] ; if now otherwise , upon yourselves [back to your souls] he will return .” This says the truth of the first “if” scenario is the “family” opens the soul up and welcomes the same possessing soul of Yahweh’s Son in him or her. If that is the case, then both males and females [designations of flesh, not souls] will join with the soul of Jesus and become “a son of wholeness.” That means a soul alone in its body of flesh bears the femininity of the world of death; but when fused with the masculine essence of a divine soul within a host soul, the result is that soul becoming a “son,” where the “wholeness” [“peace”] brought into that soul supersedes any gender designation of the flesh. The second scenario is that of rejection of this divine presence; and, in those cases the soul of Jesus will not remain with an unwelcoming soul-flesh.
In verse seven, Jesus made the following statement that becomes relative to those souls of a “family-house” that welcome not only strange Jewish travelers into their homes, but also those souls who welcome the “Wholeness” of the soul of Jesus merged with their souls. Here Luke literally stated (in English): “within to himself (or herself, with a “self” equating to the “soul”) now to this to family abide , partaking of food kai drinking those alongside of of themselves [selves equal souls] ; deserving indeed this workman of this of recompense of himself [the soul of Jesus joined with their souls] . not depart from out of of house into dwelling .” This is a statement that needs close discernment.
The implication, as stated by the NRSV translation that says, “Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house,” that Jesus (in essence) said, “Go find a house to live in and never leave. Eat and drink what all they provide; and, do not look for any other good Jews to become parasites of.” That, of course, is the wrong way to read this.
Again, Scripture is primarily intended to be read on a spiritual level, which means the NRSV has translated these words of Luke on a physical level. The physical translation leads to confusing conclusions being drawn. The truth intended, being purely spiritual, says that once the “family” has received the “Wholeness” of Jesus, that presence will be left to “abide” or “remain” there. Their souls maintaining the soul of Jesus as their inner “Lord” will then consuming and digesting spiritual insight on a daily schedule, just as “eating kai drinking” are normal daily nourishment of the body of flesh. Their souls will be nourished by the soul of Jesus remaining with them. The “workman” is the minister sent into the fields to check on the Father’s crops that will be harvested. The “wages” are spiritual, not gold or silver coins. The “recompense” of having taken the soul of Jesus to “remain” with a “family” of Jews (“alongside of of their souls – the spiritual reward) is Salvation – for the minister and those ministered to. Thus, the element that seems to be Jesus instructing “not to go from house to house” has nothing to do with that. The “seventy” were sent only to go from house to house. What Jesus said is this: Once the Spirit of Yahweh resides in a house-family, it will not leave them. However, those houses-families that rejected the soul of Jesus (and his ministers), those who received the “Wholeness” will not be “sent forth” to go “house to house,” saving their neighbors.
Verse eight then begins with a capitalized “Kai,” which must be read as a most important statement to follow, where one should focus closely on finding a divinely elevated meaning contained in the words written. Here, the literal translation into English says, “Kai into whatever inhabited by people place [city] yourselves [souls] might enter , kai they welcome yourselves [your souls] , consume those placed before yourselves [your souls] .” Here, the generality of “whatever” (from “hēn”) says “everywhere” Jews will be found gathered into cloisters (cities or neighborhoods where only one religious affiliation is welcomed), the “seventy” being all Jews means they will not be rejected for being Gentiles. Still, when they by chance are to “enter,” it is to be importantly recognized that they are allowed to “enter” because of the “face before theirs” [Jesus’ soul], with that being the proverbial halo of a Saint that will be spiritual recognized by strangers. The use of “eat” or “consume” (from “esthiete”) should be read spiritually as the souls of seekers being seen as a hunger for spiritual food, which is part of the sharing the “seventy” are sent out to do. While physical food is also expected to be the meaning of strangers breaking bread together, the great importance must be seen as the “consuming” what questions those souls pose, so they can then be fed the truth as answers.
In verse nine, Luke began with a lower-case “kai,” denoting another important statement follows the most important statement in verse eight. Here he wrote (translated literally into English), “kai you heal those within to themselves [their souls] without strength , kai you command to themselves [to their souls] , He has Drawn near upon yourselves [your souls] this sovereignty of this of God .” While this seems to simply state the “seventy” were to ‘heal the sick’ [“heal those within to their souls without strength”], the reality is this act of “healing” is the transfer of the Spirit that is the touch of the soul of Jesus they carried within their souls. The ‘weakness’ that manifest as illnesses and plights was due to their alone and lost souls having been weakened by the influences of the world. Therefore, it was important for them “to command” those souls to receive the Spirit, then possessing the faith that healed themselves. This is totally due to the “royal power” of Jesus’ soul – the Son “of God” – having “Drawn near,” by merging with their souls. Nobody was “healed” by novice interns practicing being Saints. All healing was done by a soul marrying and being possessed “of God.”
Verse ten then is contrary to the statement of eight, where a “city inhabited by Jews” welcomed the traveling pairs numbering “seventy.” It then places focus on those that “kai not they welcome [or receive] yourselves [their souls]”. This then continues in verse eleven, where they are told to “go out into the streets and say, [verse eleven] “Kai this dust this having united to ourselves [our souls] from out of of this of inhabitants of a city of yourselves [of your souls] unto these feet , we wipe clean to yourselves [to your souls] ; nevertheless this yourselves [plural “you,” as “your souls”] to come to know , because he has drawn near this sovereignty of this of God .” Here, it is important to realize the use of “feet” (from “podas”)means ‘sandals’ cannot be implied. The “seventy” were told to wear no “sandals.” The use of “dust” (from “koniorton”) must not be misread as physical “dust” from the “streets” of a “city of Jews.” Instead, the “dust” must be understood to be the death of their physical bodies of flesh, which will return to “dust,” when their souls are released for Judgment. This makes the reference to “feet” be the place on a body of flesh where the filth of sin is ever-present. The announcement to be made in the streets then says, “We came to wipe clean your sins.” By rejecting this offer of soul Salvation, those souls will “nevertheless” have their souls “come to know” the error of their ways, where they rejected the soul of Jesus, brought to them in his ministers. To have the “royal power” or “sovereignty” of the Son “of God” come to prepare souls from Judgments of failure, those selfish souls will remember well how they rejected Salvation.
The verses skipped over paint a picture of the horrors of such rejection and failure to have their sins wiped clean. Certainly, modern churches do not want to scare away frightened customers and the cash they donate to gain the right to reject Jesus without submitting their souls into divine servitude. Omitting these verses keeps the lost flocks from asking, “How do we avoid a fate worse than Sodom?” Modern priests (being little more than hired hands that have likewise rejected “the kingdom of God from coming near,” within as one with their souls) cannot teach that which they have never learned. Few (if any still survive) of the “seventy” have been hired by the Episcopal Church, meaning the “cities” where Episcopalians gather in exclusive “places” [their churches] are those whose “feet” are filthy dirty with sins … each awaiting Judgment when death comes.
The summation of verses thirteen through fifteen are stated in verse sixteen, which the Church does allow to be read aloud. The truth of that verse literally translates as this: “This hearing of yourselves [of your souls] , of myself [the soul of Jesus] he (or she) listens ; kai this rejecting of yourselves [of your souls] , myself [Jesus’ soul resurrected within one’s soul] he (or she) rejects ; this now myself [the soul of Jesus resurrected within one’s soul] rejecting , he (or she) rejects this having sent myself [the soul of Jesus merged with “seventy” souls in submission to Yahweh] .” The capitalized “This” that is the first word (as “Ho”) must be seen as pointing back to the omitted verses about the horrors of Judgment. Jesus then spoke of the souls “hearing” that truth, so those souls that “listen” to the warning of Jesus will comply with his commands. Those who do not “listen,” whose souls “reject” the death of self-ego and self-will, in order to serve Yahweh as His Son reborn, so Salvation of their souls can be gained, they will have rejected the soul of Jesus as their “Lord,” so that will reflect in Judgment as a rejection of Yahweh Himself. That is never a good thing to do.
The remaining verses [seventeen through twenty] are the returning “seventy” proclaiming the wonders of their internship as Saints in the name of Jesus Christ. They were amazed with the lack of influence the world had upon their souls, within their bodies of flesh – all having submitted self-will, so the soul of Jesus became their “Lord.” With Jesus as their “Lord,” they saw how the “demons” – those evil spirits that attempt to possess lost souls and have them bow to the commands of their flesh – were powerless as tempters and lures into the traps of waywardness. Jesus spoke as his Father, saying, “I Experienced (from a capitalized “Etheōroun”) this Satan like as lightning from out of of this of spiritual heaven having fallen.” That statement was known by the physical Jesus, through his soul being merged with the Yahweh elohim that was Adam’s soul. Thereby, each of the “seventy” also “Experienced” this “fall of Satan,” who no longer had any powers of influence over their saved souls. When Jesus said they could “trample upon serpent kai scorpions , kai upon all the power of the enemy” … without “injury,” that says submission of a soul-body to Yahweh, being reborn as His Son, forever protects a soul from future sins, after having been Spiritually Baptized through divine marriage to Yahweh. Still, none of this is worthy of “rejoicing,” because it is not some power given to any soul in a body of flesh. The only “rejoicing” is for having been saved, which comes from willing submission of a self-soul to do the will of the Father, as the Son reborn. The true “rejoicing” is not for a self-soul having been saved, but from other lost soul being able to also submit to Yahweh, through willing ministry as the Son reborn.
As the Gospel selection for the fourth Sunday after Pentecost (Proper 9), when one’s own ministry to Yahweh should have begun, this is Jesus commissioning all souls in bodies of flesh to serve as him reborn, by becoming Saints in his name. There are no theological books that can be bought, so the pages can be memorized, which will send one out (as two souls joined in one body of flesh), traveling with a companion that is equally committed in marriage to Yahweh and a duplicate ‘twin soul’ as a Saint. Only through one’s soul seeking the truth, due to realizing the misery of a world that loves to enslave soul in flesh to sinful ways, that one will drop to one’s knees in submission to Yahweh. One’s soul must become a “lamb” of God and receive the Good Shepherd within that soul. At that point one (two) will be sent out amid the wolves of rejection and persecution, where no harm or injury will be suffered, with the soul of Jesus as one’s “Lord.”
[2] sing the glory of his Name; sing the glory of his praise.
2 [3] Say lelohim, “How awesome are your deeds! *
because of your great strength your enemies cringe before you.
3 [4] All the earth bows down before you, *
sings to you, sings out your Name.” Selah
4 [5] Come now and see the works elohim, *
how wonderful he is in his doing toward all people sons of Adam.
5 [6] He turned the sea into dry land, so that they went through the water on foot, *
and there we rejoiced in him.
6 [7] In his might he rules for ever; his eyes keep watch over the nations; *
let no rebel rise up against him. Selah
7 [8] Bless elohenu, you peoples; *
make the voice of his praise to be heard;
8 [9] Who holds our souls in life, *
and will not allow our feet to slip.
——————–
As can be seen from the amendments above, what the Episcopal Church calls the first eight verses is actually the first nine found in Psalm 66. The NRSV actually lists these as nine verses; but the Episcopal Church loves changing divine songs to suit their personal needs [whatever those might be]. I have added two verse-ending “Selahs,” which are statements telling the reader-singer to “to lift up” (one’s voice), in order to allow the exaltation of Yahweh’s elohim to flow forth from within. Also, four times forms of “elohim” are written, which do not translate as “God.” Yahweh equates to a singular, capitalized “God,” while “elohim” is the plural word for those spirits of Yahweh that possess the souls of His servants. David was such a servant; so, David was possessed by a Yahweh elohim, which he credited in his songs of praise.
Verse one literally sings in English translation: “raise a joyful shout to elohim all the earth.” Here, the “joyful shout” must be seen as coming from within David’s soul, where his elohim was his Lord. This means David was possessed by the soul we know as Jesus; so, whenever Jesus was moved to rejoice in the works of the Father, all souls in flesh that are one with that Yahweh elohim will likewise “raise a joyful shout” in complimentary response. The use of “earth” (from “erets”) cannot be read as dirt or dust, as they have no life that can raise any voice. It is metaphor for “flesh,” which will return to “dust” after the soul has been released at death. Thus, David sang that all souls in flesh that are led by an inner elohim should shout with joy for being freed from the judgment that comes to the dirt of the flesh.
Verse two then literally translates into English saying, “sing praises glorious in his name ; put splendor to his praise .” This is David writing the lyrics of a song of praise, where his soul was led to do just as he wrote. While all souls devoted to serving Yahweh are not harpists and songwriters, their hearts and souls – each linked spiritually to a Yahweh elohim – will reverberate with the honor and glory (Hebrew “kabowd”) that is their inner Lord. When that Lord commands “praise,” it is like all the angels surrounding the throne of Yahweh: they all sing glorious praises to His presence within.
Verse three then literally translates into English singing, “say lelohim how awesome your works ; through the abundance of your power shall submit themselves to you your enemies .” The use of “say” or “utter” here (from “amar”) is not so much about speaking anything physically, and more about recognizing the commands of one’s inner elohim. When it speaks, then one does as that command says. The result is the works of divine power, in whatever manner they manifest. It is the “abundance of power” that comes from the divine possession of a Yahweh elohim that one’s soul has submitted to, making it impossible for an outer “enemy” – a demon spirit or agent of Satan – to challenge. The protective power of one’s elohim drives those spirit that would steal a soul and torture it with sins away.
Verse four then repeats the “all the earth” that ended verse two. It literally sings in literal English translation, “all the earth ׀ he shall worship you and sing praises to you ; they shall make melodies (to Yahweh) your name selah .” Again, “all the earth” is reference to the bodies of flesh that become the forms encasing a soul. The bar that separates that from the second part of this verse becomes a reflection on the marriage of that soul in flesh to Yahweh, becoming His wife. Still, such a submission transforms the feminine soul-body into the masculine spirit that sings, “they shall worship you and sing praises to you” and “they shall make melodies” use the masculine constructs “yiš·ta·ḥă·wū” and “yə·zam·mə·rū,” where the masculinity present is the Yahweh elohim that possesses the wife soul in the flesh. The combination of the ‘her’ of “all the earth” and the ‘him’ of the Son resurrected within the womb-soul of the wife indicate a divine marriage has taken place; so, “your name” becomes a statement of that divine union, where the feminine soul-body has taken on the “name” of Yahweh. In David’s time that name was ‘Israel’ – “He Who Retains Yahweh as one of His elohim.” Today, that “name” is ‘Jesus,’ with both meaning the same divine spiritual presence merged within. Again, that “name” is “exalted” by David noting the end of this verse with “selah.”
Verse five then translates literally into English, singing: “they come and see the works elohim; awesome deeds , according to sons of Adam .” Again, the masculine plural usage of “lə·ḵū” is am implication of the divine Spirit possessing a soul-body. The plural number says David was not the only Saint divinely led, as all the Israelites truly lived up to their names, because “they come” [Yahweh elohim] into all souls who bow down in submission to Yahweh. This allows the soul-body with eyes “to see” the works of Yahweh’s “elohim,” where those “awesome deeds” done are through their servant flesh. The translation of the NRSV that says, “all people” has been stricken out above, because that written is “bene adam,” of “sons of man,” with “adam” also being the name of the first Yahweh elohim, made in Eden. The soul of Adam is the same soul of Jesus; and, all Yahweh elohim are replications (or resurrections), with countless resurrections in soul-wives possible at the same time.
Verse six then can be shown literally translated into English singing: “he turned the sea ׀ into dry land , through the river they went on foot ; there we will rejoice in him .” The vertical bar of rest place between “sea” and “dry land” must be recognized as the “sea” of souls that is the impression of life in the world. That makes the separation indicated by the bar be the absence of the fluidity of the “sea.” The “dry” becomes the void of emotions that drives a soul trapped in a body of flesh to follow the leader, as a school of fish swim in unison. Again, the “land” reflects the body of flesh that contains a soul. When the influences surrounding it have become “dry,” the soul is no longer influenced from without. It then is wholly led from within. Where David was led to write, “through the river [the Jordan] they went on foot,” this refers to the soul-bodies being led to walk where Yahweh sends them. To walk through a “sea” or a “river” on “foot,” that requires the “dryness” of complete commitment, willing to do as told with the ultimate trust. The “feet” were not bogged down in mud, because the path of the righteous is always “dry.” This means wet earth (mud) reflects the weightiness of a sinful world; but when the “feet” walk on “dry earth,” then those souls “rejoice in him,” who is Yahweh – the Creator of the paths of righteousness.
Verse seven then literally translates into English stating: “he rules by his strength ׀ forever , his eyes the people watch ; the rebellious not [they will exalt] (themselves) selah .” Here, the subtle message speaks of the presence of both the divine angels and spirit of Yahweh, as well as the cursed angels and spirits of Satan. The use of the masculine plural here means “they” who are “the rebellious” are not the feminine souls trapped in bodies of flesh. Instead, “the rebellious” as Satan’s spirits of influence. When David sang, “he rules by his strength,” this says Yahweh is the supreme deity, who is actually more than a god. He creates gods; and, like gods, the Spiritual last “forever” (unlike souls in flesh). The “eyes of the people” see as eternal souls inside prisons. They see the world and want to join it; so, Satan sends influencers to make souls feel free, through the gaining of material things. Those souls married to Yahweh “watch” the “awesome works” that only Yahweh can command. To sell one’s soul into slavery to a “rebellious” spirit or demon means that soul will never know the truth of Yahweh’s “exaltation.” David again marked the end of this verse with “selah,” which is a statement that Yahweh “exalts.”
Verse eight then literally translates into English singing: “kneel down you peoples ׀ our elohim; and be made to hear , the voice of his praise .” Here, the use of “barak” says one must submit fully to Yahweh, where “kneeling down” is a posturing of one’s submission to a higher power. Prayer on one’s knees shows this recognition, where oneself is powerless with divine assistance. The vertical bar between “you peoples” and “our elohim” says there is a transformation that must take place first, where submission to Yahweh means an engagement prior to a most divine marriage – the union of a soul with the outpouring of Spirit that Anoints a soul as the possession of Yahweh, thereby ‘in His name.’ Once that marriage is complete [with time served proving one’s seriousness towards complete commitment], then all those souls will give birth (resurrection) to the Yahweh elohim that merged with their souls and becomes the Lord over each. That oneelohim then is the same for all, as “our elohim” (elohenu”). When that inner Lord speak, one will then be able “to hear” his commands. The voice of Yahweh is heard through the inner presence of His Son. The voice of Adam-Jesus then becomes the motivation to praise Yahweh, which one immediately does. One gets up in the middle of the night (as did David), to praise Yahweh through divine song.
The final verse (the real verse nine) can then be literally translated into English as singing, “him keeping our soul within the living ; and not does allow to be moved our feet .” In this, “the living” is a statement of eternal salvation. A soul alone in a body of flesh is bound to face death, with the Judgment being (at best) a return to the imprisonment of a body of flesh [reincarnation]. Only souls that have married Yahweh and been infused with His Son’s soul as Lord, will know the truth of “living.” The “keeping” can then be seen as the commands of an inner Lord, while those souls rejecting the marriage proposal of Yahweh choosing to be their own lord. Those will find death awaiting, not life. Once one’s soul has married Yahweh and been reborn as His Son, those will have “feet” firmly attached to the path of righteousness; and, from that path those souls will not stray.
As the Psalm that is connected to the song of Isaiah, in the fourth Sunday after Pentecost, the important view to take is Yahweh calling those wives who will serve Him as the truth behind the name “Jerusalem.” Yahweh told His prophet that “Teaching Peace” was the goal of a soul chosen to be a wife to Yahweh. Isaiah was one, as was David. In this song of praise, David sang the truth about that submission of self. It is important to know what that truth sings.
This is what the adonay God showed me: the Lord he was standing beside a wall built with a plumb line, with a plumb line in his hand. And Yahweh said to me, “Amos, what do you see?” And I said, “A plumb line”
Then adonay said, “See, I am setting a plumb line in the midst of my people Israel; I will never again pass them by; the high places of Isaac shall be made desolate, and the sanctuaries of Israel shall be laid waste, and I will rise against the house of Jeroboam with the sword.” פ
Then Amaziah, the priest of Bethel, sent to King Jeroboam of Israel, saying, “Amos has conspired against you in the very center of the house of Israel; the land is not able to bear all his words. For thus Amos has said, `Jeroboam shall die by the sword, and Israel must go into exile away from his land.'” פ
And Amaziah said to Amos, “O seer, go, flee away to the land of Judah, earn your bread there, and prophesy there; but never again prophesy at Bethel, for it is the king’s sanctuary, and it is a temple of the kingdom.” פ
Then Amos answered Amaziah, “I am no prophet, nor a prophet’s son; but I am a herdsman, and a dresser of sycamore trees, and Yahweh took me from following the flock, and Yahweh said to me, `Go, prophesy to my people Israel.’
“Now therefore hear the word of Yahweh. You say, `Do not prophesy against Israel, and do not preach against the house of Isaac.’
Therefore thus says Yahweh: `Your wife shall become a prostitute in the city, and your sons and your daughters shall fall by the sword, and your land shall be parceled out by line; you yourself shall die in an unclean land, and Israel shall surely go into exile away from its land.'”
——————–
I wrote about the majority of these verses in 2021 and 2018. In 2021, I wrote a commentary entitled “Being a true priest without pedigree.” That can be accessed by clicking on the link. In 2018, the title I gave to my commentary was “Human plumb lines.” That commentary can also be accessed by clicking on the link. Both of those lectionary selections [Proper 10, Year B] stop at verse fifteen, while today’s Year C, Proper 10 selection extends to verse seventeen. Because the readings cover the basically the same verses as read today, I welcome readers to see what I wrote then that differs from what I write today.
In the above presentation of the text that will be read aloud by a reader in Episcopal churches, you will note where the truth written has been returned, in the words “Yahweh” and adonay.” “Yahweh” is the name of the God of Israel and speaking that name means the soul of Amos was married to Yahweh specifically. He was not hearing commands coming from some generic “Lord.” The false priest Amaziah most likely worshiped “lords” of many names, where remembering them all could best be spoken as “Lord.” The truth of the Hebrew word “adonay” is it translates as “lords,” in the plural number [“adon”is a singular“lord”]. This word is a close equivalent to “elohim” [the plural of “el”], where all those souls married to Yahweh have been given His elohim – the soul of Adam-Jesus. All those resurrections of the Son of Yahweh then become the “lords” over Yahweh’s wife-servants. Thus, where Amos spoke to “adonay,” he conversed with his inner Lord, who we call today Jesus.
This reading is fairly simple to grasp, as all one has to understand is the concept of a plumb line. It establishes a line that is square, thus straight and upright. Yahweh told Amos to go to the people of Israel and tell them to become upright, because they were headed to a collapse, from having been build by the leaders of a corrupted nation so poorly that Israel (the nation following leaders, not Yahweh) was not plumb. This simple lesson should then be seen in terms set forth by the Gospel reading from Luke, where “a lawyer” [either a Pharisee, Sadducee, or scribe] asked Jesus [NRSV paraphrase], “What must I do to inherit eternal life?” The answer given by Jesus can be summed up as confirming what Yahweh told Amos: “Be a plumb line amidst the people.”
In the story of Yahweh, His Son Amos’ “adonay,” and Amos, it is so easy to read, “he [adonay] was standing beside a wall built with a plumb line” and think, “Gee, Amos was walking with God around town and God pulled a plumb line out of his pocket.” These words (while not stated) say Amos experienced a divine vision. Because the soul of Adam-Jesus had been resurrected within his soul-body, that says the soul of Amos was in full submission to Yahweh, as His Spiritual ‘wife.’ As a ‘wife,’ Amos had given birth to the Son of Yahweh [two souls in one, as a divine possession], which made the soul of Adam-Jesus be the Lord over Amos’ soul-body. This ‘twin’ soul then led the thoughts (including dreams and visions) of Amos; and, “This is what the adonay showed me” says the wall and the plumb line was imagery that appeared in Amos’ brain, which then led to the voice of Yahweh speaking through His Son’s soul possessing Amos, which Amos heard.
When the voice of Yahweh asked Amos to tell him, “What do you see?” Amos said nothing about a “wall.” His response was, “A plumb line.” This means Amos himself [a “self” equals a “soul”] was the “wall on (which) adonay stood.” This means Amos was the “wall” built by Yahweh adonay to stand upright and true (square) “in the midst of my people Israel.”
When we read in the Gospel selection from Luke, how Jesus’ initial response to the trick question was a reminder that there was the “written law,” that says the “wall” built by Yahweh adonay – that drafted by Moses and left in the midst of Yahweh’s people Israel – was made plumb. The problem was the leaders that failed to maintain that “wall’s” upright and true meaning led the “written law” to lean terribly, making it near collapse as a guide for the “people Israel.” This says that Moses was a “wall built by Yahweh adonay that was plumb,” and Amos was likewise made plumb, in order to return a leaning wall [the “written law”] to a position of being square. This means Amos was able to understand the meaning of the “written law,” while the false prophets in Bethel could not. That led them to falsely prophesy to the leaders of Israel; so, the nation with corrupt leaders was about to collapse and fall, unable to see how poorly they had maintained the wall that was the “written law.”
Now, Amos was a prophet of the Northern Kingdom, which was led by King Jeroboam II. While that kingdom went by the name “Israel,” the truth of the words written that say, “Yahweh said to me, `Go, prophesy to my people Israel.’ [“way·yō·mer ’ê·lay Yah·weh , lêḵhin·nā·ḇê ’el-‘am·mî yiś·rā·’êl”] means focus must be placed on the meaning behind the word “yiś·rā·’êl.” The word means, “he who retains God,” where “God” is derived from “el,” which is the singular form of the plural ‘elohim.” This means the whole truth of the name “Israel” is it declares the soul of one of Yahweh’s “people” [“am·mî”], who are clearly possessed by His Spirit [“mine”]. To “prophesy” is then a command to use the soul of His Son [“adonay”] to speak the truth of meaning in the “written law,” so true seekers that desire to serve Yahweh can also become “walls” built with the “plumb line of Yahweh” [His adonay]. Amos was indeed one of Yahweh’s “people” that “prophesied” by speaking what the voice of Yahweh said to him.
When Amos said to Amaziah, “I am no prophet, nor a prophet’s son; but I am a herdsman, and a dresser of sycamore trees, and Yahweh took me from following the flock,” that spoke the truth. It said Amaziah held the title of “prophet;” and, that was a sign of a “wall” having become leaned [not plumb], in danger of being toppled over. When Yahweh’s adonay spoke through the lips of Amos, he included that Amos was not a descendant of a true “prophet” past, as bloodlines were not how the Spirit of Yahweh was passed along. By telling Amaziah that he was just some ordinary Jew who worked the fields and tended herds, that said a true “prophet” of Yahweh was one whose ‘Big Brain’ did not make him [her also these days] think he [or she] knew some stuff, simply from reading words written on scrolls. That told Amaziah that he was a false “prophet,” who needed some ordinary Jew from the land comes forth under the Spirit of Yahweh to speak a warning of truth that said, “Change your ways or suffer ruin.”
In this end, it is written [NRSV translation]: “Therefore thus says Yahweh: `Your wife shall become a prostitute in the city, and your sons and your daughters shall fall by the sword, and your land shall be parceled out by line; you yourself shall die in an unclean land, and Israel shall surely go into exile away from its land.’” This needs to be more closely inspected for the truth it contains.
To begin, the Hebrew written says “’iš·tə·ḵā bā·‘îr,” which literally translates to say, “your wife in the city.” The construct that says “your wife” is actually a second-person masculine added to a feminine singular noun. The essence of masculinity must be seen as a statement of spirit possession, where the spiritual realm is the masculine and the feminine is the wives of the material realm, who marry possessing spirits. Amos was such a wife-soul, who was married to Yahweh, with his adonay resurrected within his soul. The “prophecy” Amos spoke [letting the voice of Yahweh come from his inner adonay] said the spirit possessing those of the Northern Kingdom, including Amaziah and Jeroboam II, was “in the city,” which is a place of death, made from the earth [the material realm, having no life]. Thus, they were assured to find death as their end, due to their souls having married the demon of a place [Bethel], expecting that place to protect them eternally.
To then say that marriage “shall be (to) a harlot” [“tiz·neh”], that feminine word predicts the end that comes from all that is feminine [worldly], which is death. The root word in Hebrew [“zanah”] means, “to commit fornication, be a harlot,” which means being a tempter that leads to acts of “adultery” and being “unfaithful,” which implies a divorce from a prior marriage has occurred. That prior marriage was the “wall” that was Mosaic Law, which the failed ‘Israelites’ of the Northern Kingdom had lost the truth coming from its words. That allowed them to interpret they had a right to divorce Yahweh and marry the bounty of the land, maintain the history of Bethel’s holiness as the source of God. That divorce made those of the Northern Kingdom adulterers.
When the prophet Joel had prophesied a time would come when “your sons and daughters will prophesy” [realized on Pentecost Sunday when twelve apostles became possessed by Yahweh adonay], Amos said the offspring of unrighteous peoples, pretending to be worshipers of false gods and false prophets, would yield failures by war, in a land divided by what false gods to whom they prayed. In the end, there will be none left who can truly claim to be “He Who Retains Yahweh by the possession of His elohim” – as their “adonay.” That prophesied the end of the Northern Kingdom, which would be fulfilled when the Assyrians overtook that land, to be followed by the Babylonians, Greeks, and Romans, with a place named “Israel” taking millennia to reappear – again as a false name.
Relative to the Gospel reading from Luke, when Jesus was asked about attaining “eternal life,” the focus was on that being an “inheritance.” This reflects on Jews then, who saw their bloodline as the path to eternal salvation … just because they were Jews. When Jesus referred to the “law written,” the asker of that trick question took delight in having memorized the Law and pretended to maintain that non-plumb wall his whole life. When Jesus said, you have to go beyond the misinterpreted words written on scrolls and be reborn as the Son of man, the questioner became befuddled. In the same way, Christians become befuddled, when they read it has little to do with memorizing passages of Scripture and everything to do with being the Son of Yahweh resurrected, so the Law is written in one’s soul [through divine marriage], that always means self must first be completely sacrifice to Yahweh. To hear Jesus say, “You can’t have your cake and eat it too,” sends false Christians away in droves, heads hung low, having no clue that “their neighbor” is the twin soul that must become one’s adonay over self.
As the Track 1 Old Testament reading selection, which some Episcopal churches will address on this fifth Sunday after Pentecost in the Year C schedule, the importance is to realize being built with the plumb line of Yahweh never goes away. The plumb line is applied Spiritually, where a soul must fully submit to the Will of Yahweh and doe the pre-marriage engagement tasks that show one’s lamp is kept burning with the oil of divine inspiration, until Yahweh arrives to Baptize one’s soul [make it a Messiah or Christ, through Spiritual Anointment] as His bride. This then leads to a divine pregnancy, where one’s wife-soul becomes the womb in which the soul of Adam-Jesus [Yahweh elohim] is resurrected, making one’s soul-flesh become Jesus reborn. Anything less than this is the falseness that leads to ruin. Thus, the combination of these verses, in Year B as a Track 2 selection and Year C as a Track 1 choice, all Episcopal churches will present this vital reading in a three-year cycle. That says this is important to grasp, as one’s soul depends on hearing the voice of Yahweh speak to it as if it is as wayward as was the Northern Kingdom.
1 elohim takes his stand in the council of heaven; *
he gives judgment in the midst of the elohim:
2 “How long will you judge unjustly, *
and show favor to the wicked?
3 Save the weak and the orphan; *
defend the humble and needy;
4 Rescue the weak and the poor; *
deliver them from the power of the wicked.
5 They do not know, neither do they understand; they go about in darkness; *
all the foundations of the earth are shaken.
6 Now I say to you, ‘You are elohim, *
and all of you children of the Most High;
7 Nevertheless, you shall die like mortals, *
and fall like any prince.'”
8 Arise, elohim, and rule the earth, *
for you shall take all nations for your own.
——————–
Please note that in four places in the presentation of this Psalm 82 the word translated as “God” has been removed, with it replaced by the true Hebrew word written. That word is “elohim.” If you look at the NRSV translation which have verse one sing, “God takes his stand in the council of heaven; he gives judgment in the midst of the gods,” the exact same word – “elohim” is translated both as capitalized in the singular [“God”] and in the lower-case plural [“gods”]. The truth of “elohim” is it is the masculine plural form of the noun that is “el” in the singular. Because “elohim” is translated truthfully as “gods,” it cannot be anything else in translation. However, when one connects “Yahweh” to “elohim,” as appears eleven times in Genesis 2, the word means [per David’s usage and all others] the internal extension of Yahweh that is His Son resurrected in David. Because that same divine soul is not limited to only being reborn in one human soul in its flesh, all who possess [are possessed] by Yahweh’s Son have the same “elohim” within each soul that is a wife to Yahweh. Thus, the meaning of “elohim” at all times found written by David is his divine soul that lords over his natural soul, controlling his actions as a servant of Yahweh.
Not part of the translation, but the introduction to verse one is written: “miz·mō·wr , lə·’ā·sāp̄” or “a psalm , of asaph.” The word (or name) “asaph” means “Gatherer, Collector,” which identifies this psalm of praise to David being led to write divine inspiration in a song, designed to “gather” and “collect” all souls who would become equal servants of Yahweh. This “gathering” is then relative to the use of “congregation” in verse one [“ba·‘ă·ḏaṯ-’êl” – “in the congregation of the divine”], where the divinity of such a “collection” of souls is due to each having a Yahweh elohim leading them to righteous ways. Therefore, the whole of this Psalm 82 must be seen in that light of purpose.
Verse one [without the intro] literally translates into English singing, “elohim , taking his stand in the congregation of the divine , from inward parts [in the midst] elohim he will judge .” The separation of “elohim” from the second segment of words shows that “elohim” can actually be connected to the word “asaph,” where the introduction says, “gatherer elohim.” This then says it is the “elohim” that is the agent of “gathering” or “collecting” together. This then leads from that statement of “a gatherer elohim” to the second segment saying, “taking his stand in the congregation of the divine.” In that, the statement of “stand” says the common presence of an “elohim” is what makes a “collection” all become ‘upright,” where the “stance being taken” is that of “the divine.” Therefore, a gathering of souls possessed by Yahweh’s elohim Son becomes “divine” extensions of Yahweh, as His Son reborn. The third segment saying, “from the midst” means “from union made with each soul” that makes up this “divine congregation.” As the Lord of each member of that “divine congregation, each will act accordingly to how the “elohim will judge”.
Verse two then literally translates into English singing: “until when you will judge unjustly ; with face of the wicked , you will suffer selah.” In this, a question mark is shown in translation, as implied by the written text. The question mark should be intuited as a question that asks, “Why would a soul wear the face of the wicked and suffer punishment?” The addition of “selah” then says, this is a fact that comes from the “exalted,” which is Yahweh. The point of verse two is to state that all of those “gathered” and “collected,” who will be souls with “elohim” added through “divine” marriage to Yahweh, they will be a “divine congregation” that once was a scattered mass of single lost souls. All who are “collected” to become led by “divine elohim” will once have “judges” others “unjustly,” while wearing the “face” of a demon spirit [bad possession], setting those souls on a path of eternal destruction. Thus, “Why would any soul do that?”
Verse three then literally translates into English as: “they [souls possessed by elohim] judge the weak and orphaned ; the humble and needy to be righteous .” This says the answer to the question is found by those souls who reach rock bottom and realize they have created their own plight, due to having worn the “face of wickedness.” The souls that will receive a marriage proposal from Yahweh, to be reborn as His Son, are those “judged” as having recognized the “weakness” of a soul alone in its flesh [or those possessed by demons], because they have become lost and far from the Father, their Creator. Those souls who “humble” themselves before Yahweh, prostrating their souls in submission to His Will, will then express their “need” for divine guidance. They will request [through sincere prayer] to be led by Yahweh’s elohim to a life of “righteousness.”
Verse four then literally translated into English singing: “they [souls possessed by elohim] rescue the weak and needy ; from the hand of the wicked they save .” Here, again, the masculine plural indicates the masculine presence of the spiritual realm within souls trapped in flesh, transforming the “weak” feminine [the world of death] into souls “rescued” from that end. The one’s “rescued” are thos expressing “need” for divine assistance. Having once been wearing the “face of the wicked,” the demonic “hand” [Satan] that possessed spiritually through manipulation is cast out, no longer allowed to hold onto those souls. That removal and repossession by the divine elohim “saves” those souls.
Verse five then literally translates into English saying, “not they [saved souls] know ׀ nor will they [saved souls] discern , from darkness they [saved souls] come ; they [saved souls] are shaken all foundations of the earth [flesh] .” Here, the masculine plural is again “they,” as those souls who have received the masculine “elohim” from their “rescue” from Yahweh [divine marriage], but the souls themselves that have been “saved” have absolutely no “knowledge” how to “save” themselves. It is impossible without Yahweh. This then says no soul in a body of flesh can figure out how [“discern”] to “escape” from the “darkness” that reflects the death the paths they are on leads them to. They are “saved” by choosing to sacrifice their souls as the lords over their flesh, so they willing submit to Yahweh’s Will and “come” to Him on their knees. They do not make this choice because their ‘Big Brains’ have figured out it is more profitable to serve Yahweh, because a ‘Big Brain’ would refuse to sacrifice itself as the lord over a body of flesh; it would not allow the “elohim” of Yahweh to possess their souls. Only from utter and complete despair, having become “shaken completely,” do they beg Yahweh for help. The “foundations of the earth” say the prison that a body of flesh makes for a soul have been so “shaken” that the soul is promised eternal salvation after the remainder of life on ‘earth” is done as Yahweh’s servant.
In this verse, the vertical bar reflects the transition point of importance, where “knowledge” is a personal awareness of God and prophets and Sons of man, including Adam and Jesus. All of this is known; but that “knowledge” does nothing more than have a soul in the flesh be misled by false shepherds, who offer simplicity that says salvation comes from religious affiliations and checks written to prove one’s commitment. The vertical bar says most souls who become “saved” “know” of God and Jesus and “know” of Scripture; but they have never taken the time to “discern” the truth. This relates to the “wall” of Amos, which is not plumb. No one can “discern” the truth from “written law” that is in such disrepair that the teachers do not “know” what the truth is. They are ignorant of the truth because their souls have denied Yahweh in divine union; and, none of the leaders have been resurrections of the soul of Jesus, so they are led as Saints to teach the truth so others can be saved.
Verse six then literally translates into English to sing: “I say elohim you [all] ; and sons upon high you [all] entirely .” In this, the use of “they are shaken all” in verse five is implied in the second-person masculine plural here, in “attah” [“you”] and “kol” [“the whole”]. When the first-person pronoun “I” is used to begin this verse, each and every soul possessed by the Yahweh “elohim” that is Adam-Jesus then speaks in that name, as “I.” Because none of the saved souls have “knowledge” or an ability to “discern” for itself, the identification m of “I” says the “elohim” within “says” what the soul-flesh speaks. They (“you [all]”) have become ‘in the name of Jesus” – each a Christ, through the outpouring of Yahweh’s Spirit [His Anointment] on each soul’s ‘wedding day.’ By speaking ‘in the name of Adam-Jesus’ [elohim], all souls in this “gathered congregation” have become “sons upon high,” with “sons” being a designation of the masculine possessing “elohim,” where this possession takes place within souls of both genders in the flesh.
Verse seven then literally translates into English to say: “surely like Adam you [souls possessed divinely in bodies of flesh] you [all] will die ; and as one of the princes you will fall .” Here, the Hebrew construct “kə·’ā·ḏām” can be translates as saying, “like man,” which becomes a statement that all souls born into a body of flesh [males and females] are “humans.” In the same way that Adam was made by the hand of Yahweh and given the soul of an eternal and multipliable “elohim,” that soul born as a “human” on earth [outside Eden] died (after nine hundred thirty years). No “human” can escape the death of its flesh. Where the second segment places focus on “one,” which is then the singularity of Adam-Jesus, as THE soul of Salvation, made by Yahweh for that purpose, Adam was the first of man “princes” that have been saved by submitting their souls to Yahweh and being fused with the “one” soul of Salvation. In this way “princes” can be read as ‘Saints.’ In the same way that Adam “fell” to the earth, so too did Jesus “fall” to the crucifix the Temple Jews forced the Romans to use. This can then be read as the remainder of one’s life in a body of flesh, after having submitted sone’s soul to Yahweh and received His Son’s “elohim,” life becomes the endurance of persecutions by those who reject any soul finding Salvation. That pits the Son of “man” against the sons of “man,” who have sold their souls into demonic slavery.
Verse eight then literally translates into English singing: “[all] you [souls] arise elohim your judge the earth [flesh] ; for you [individually] you will be taken possession , in all peoples .” Here, the command sings as David the “gatherer” of souls to join the “divine congregation.” His recommendation [as the voice of Yahweh elohim within his soul] is “all souls to “arise” and “take a stance” through self-sacrifice to Yahweh, being “possessed” divine by His “elohim.” That command becomes “your judge,” where all the sins of your “flesh” [ “the earth” that imprisons a soul] can only be erased by the divine Baptism of Spirit that comes when one’s soul joins the “divine congregation.” Each individual soul [“you” personally] “will be taken as the possession” of Yahweh, as His wife-soul. As His wife-soul, “you” personally will give spiritual birth to the soul that is the Son of Yahweh – His “elohim.” It is that possession that keeps one’s soul forevermore clean of sin. This is not a circumstance where many people can herd together and say, “Jesus will save us,” where only Jesus was possessed by Yahweh’s elohim. Each and every soul born into human flesh has to make the same commitment to marry Yahweh and serve Him for the remainder of one’s eternal life; or, find the eternal punishment of rejecting His offer of Salvation.
As the accompanying Psalm to the Track 1 Old Testament selection from Amos, this is David singing praise for the same Salvation that all souls must find. Under David, the nation he led followed his lead to commit their souls to Yahweh and become true “Israelites” – those Who Retained [possessed by] Yahweh as one of His elohim. When Jesus responded to the question about an “inheritance of eternal life,” the only “inheritance” human beings find is the death their souls have become imprisoned by. The illusion they call ‘life,’ is merely souls walking the path to death and judgment. Jesus was sent to save the lost souls of Yahweh. If you are to be one of those saved, then you must learn the truth sung in this song of praise that David wrote, while inspired divinely by his elohim.
Moses said to the people of Israel, “Yahweh eloheka will make you abundantly prosperous in all your undertakings, in the fruit of your body, in the fruit of your livestock, and in the fruit of your soil. For Yahweh will again take delight in prospering you, just as he delighted in prospering your ancestors, when you obey Yahweh eloheka by observing his commandments and decrees that are written in this book of the law, because you turn to Yahweh eloheka with all your heart and with all your soul. פ
“Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. It is not in heaven, that you should say, ‘Who will go up to heaven for us, and get it for us so that we may hear it and observe it?’ Neither is it beyond the sea, that you should say, ‘Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?’ No, the word is very near to you; it is in your mouth and in your heart for you to observe.” פ
——————–
You will please take notice of the changes made to the above text, where “Yahweh” is found written four time [not “the Lord”] and “eloheka” is found written three times [not “your God.”]. In the whole of Deuteronomy 30 is found fifteen times the words “Yahweh eloheka” written together, in the same way they appear three times above. In the whole of Deuteronomy 30 there are eighteen times that Moses commanded be written “Yahweh” singularly, as appears once in the selection above. This singular use of “Yahweh” says “Yahweh” is separate from the meaning to be found in “eloheka.” The word “eloheka” is a Hebrew construct that attaches “your” (a second-person possessive pronoun) to the word “elohim,” which is the plural form of the Hebrew word “el.” This means the combination “Yahweh eloheka” must be read as the combination that is found written eleven times in Genesis 2, when Yahweh (singularly) created His Son, which is stated by the combination of words “Yahweh elohim.” The combination “Yahweh elohim” is the eternal soul of Adam (also named Jesus), which becomes “your elohim” through divine possession. Deuteronomy 30 must be read with this being the recognized intent of this combination of Hebrew words written. Otherwise, all Scripture becomes little more than vague prose.
Shown above, simply as the Episcopal Church setting the scene for these six verses that have been parsed from the whole chapter, is the introduction that says, “Moses said to the people of Israel.” This is not written anywhere in Deuteronomy 30. Had it been, it would not have implied the “people” were some formal “nation” named “Israel.” Instead, had it been written, it most likely would say, “Moses spoke to the Israelites.” In that, all the “people” Moses led in their time in the wilderness were souls in bodies of flesh that had become truly divine reproductions of Jacob, whose divine name in his spiritual transformation was “Israel.” That name means “He (or She) Who Retains el,” where “el” means the soul of Yahweh’s Son – THE “Yahweh elohim” [with the plural number being the many Moses led all possessing (being possessed by) that “elohim.” To address a vast multitude of souls possessed by Yahweh, he would address their divinity (as Saints all together, separate from the ordinary world) as “your elohim.” That is the truth behind the “people of Israel,” as they were all commonly bound by the same divine Spiritual possession by Yahweh’s Son.
The title given to this chapter by my main reference source [BibleHub Interlinear] says, “Restoration Promised.” At verse eleven, a subheading is shown as “The Choice of Life or Death.” The New International Version [NIV} shows an initial heading that says, “Prosperity After Turning to the Lord Yahweh,” [my replacement], with verse eleven showing “The Offer of Life or Death.” The NRSV [Anglicised] presents the titles: “God’s Yahweh’s Fidelity Assured” [my replacement] and “Exhortation to Choose Life.” From the gist presented by these translation services, who are aware of the content of the words they translate, the six selected verses above can be seen to transition form Moses presenting a promise of Yahweh’s support to all who sit prepared to enter the land of Canaan as His children, with the promise of that relationship and protection being totally dependent on each and every individual [man, woman, and child] choosing personally to remain a servant of Yahweh, possessed by His elohim, which meant the continued teaching of self-sacrifice to all future generations.
When the whole is read, so the context is known, these six verses must be seen as totally on the Spiritual level of recommendation – through the repetitive statement “Yahweh eloheka” – so the promise of material securities is not at all what Moses was telling the true Israelites [called “sons of Israel,” “sons of Adam (man),” “sons of joined” [“Levi” = “Joined”] and “sons of happiness” [“Asher” = “Happy”] in subsequent chapters] they were the offspring of Yahweh. That was a Spiritual designation, referring to their souls being married to Yahweh’s Spirit, not a relationship of flesh to flesh (like fathers, mothers, sons and daughters).
By seeing this, verse nine literally states in translation into English: “and he will remain over you Yahweh your elohim in whole ׀the work of your hand , in the fruit of your womb and in the increase of your beasts and in the produce of your land for good ; when ׀ will return Yahweh rejoice above you for good , as he rejoiced above your fathers ”. Here, the focus on material growth and increase is only a promise made to those souls that continue in the Spirit of Israel, “doing good.” Only by the guidance of “your elohim” can this be accomplished. This is why Jesus responded to a follower calling him “good Teacher,” saying, “Only God [Yahweh] is good.” The semicolon, followed by one word – “when” – followed by a vertical bar of pause, becomes focus placed on this continuance of “doing good,” such that “when” this is one’s state of being, then the true reward from “Yahweh” [the one singular use in these verses] will come in Judgment. A soul will “rejoice” with the Judgment for eternal life, as their deceased “fathers” [Israelites] had found. For Moses to know what Judgments had been passed on to departed souls, he did not speak from his ‘Big Brain,’ he spoke as the voice of Yahweh, possessed by His elohim.
In verse ten, which comes with no ending punctuation after verse nine, the literal translation into English says, “if you will hear , the voice of Yahweh your elohim, to keephis commandments and statutes which have been written in book of instruction [law] this ; if you return to Yahweh your elohim, with all your heart and with all your soul . פ” This presents the conditional scenario of choice, such that the realization of that promised in verse nine is based on the condition of continued Spiritual service to Yahweh is maintained. Verse ten then says “if you will hear,” where the imperfect states a present or future state, where one listens spiritually (not physically). The comma mark then separates the soul-body that “hears” from that which will speak to them, who is not “Yahweh” directly, but “the voice of Yahweh” which possesses “you” [“your”] as His “elohim.”
The next segment of words leads to the Hebrew written: “bə·sê·p̄er hat·tō·w·rāh”. This says “the book of instruction, where it is questionable if Mosaic Law had yet to be “written” onto scrolls. This means “the book of instruction” is Spiritual, not physical; and, the Spiritual location for the “commandments” is the presence of Yahweh that possesses each [as “your”] elohim – the Son of Yahweh. The word “this” [“haz·zeh”] must then be read as a return focus to a divine marriage, where a soul “hears,” when “the voice of Yahweh your elohim” speaks Yahweh’s “commandments.” Where birth is Yahweh’s breath of life being breathed into the prison that is a body of flesh, a soul alone in its flesh is separated from Yahweh Spiritually. It is then called “to return to “Yahweh,” through a divine reunion, which leads to the Spiritual possession that allows one to obey Yahweh’s “commandments,” by “your elohim.” To ensure that this is recognized as a Spiritual “return,” and not physical, the final segment states this listening will then lead to automatic response to that “voice,” from a total commitment in one’s “inner man” [“heart”], which is the only source of life in a body of flesh – “the soul” that has become a truly “living being” because of in it is resurrected the Yahweh elohim that is the Son. The use of a “peh” [“פ”] then marks this verse as important to discern.
In verse eleven (where multiple translation services see a shift in focus to the choice made that seeks eternal life over Judgment after death without Spiritual possession), the literal translation into English says this: “for commandment this , that I command you today ; not extraordinary he for you , nor distant he .” Here, Moses spoke as the agent of Yahweh, possessed by the same elohim” that all the Israelites were possessed by. The use of the person pronoun “I” [“anoki”] is then the “voice of Yahweh” that was “heard” by Moses and spoken to the rest. As such, Moses was saying, “Here is a commandment to obey.” By making it said to be “today” [“hay·yō·wm”], the commandment given by Yahweh through Moses applies to each time these verses are read, as each time will be “today.” The “commandment” applies at all times, to all souls that seek Salvation. When Moses said, “not extraordinary he for you,” this means no one must ever say, “Being possessed by God is for people more important than myself.” It is not “extraordinary” but an “ordinary” expectation placed upon all souls that seek eternal life. The ordinary is then as natural as one’s own soul in one’s own body of flesh, as the Yahweh your elohim possesses each host soul, having been born from within each soul. There is no separation or “distance” between one’s host soul and the Lord of that soul-body, Yahweh’s elohim.
Verse twelve then literally translates into English saying, “not in heaven he who should say , who he will rise for us into heaven and will take with him to us that we will hear him and do it .” In this verse is stated “heaven” twice. The word should not be read as a physical place, such that verse eleven saying “not distant” must make one realize “heaven” is within, not without. Being within makes “heaven” be the soul and everything of the spiritual realm, when the soul (a feminine-bound slave to the flesh) has received the masculine Spirit of Yahweh elohim. This means the possession of that soul-Spirit is “heaven.” Those souls “not” so married to Yahweh are those [“he” in the feminine singular] “who” ask about “rising to heaven,” expecting an external figure [like Jesus returning in a cloud with a horse and sword] will swoop one’s soul-body away, in an ascension akin to the fairy tale “Rapture.” The soul-flesh must enter “heaven” before death takes a soul to Judgement, if one seeks the truth of eternal life “in heaven.”
Verse thirteen then literally translates into English, so Moses said: “not beyond the sea he [soul-body] should say , who will pass over for us into region across and he [spirit] will take he [soul-body] of us that we [souls in bodies] might hear him [spirit] and make it .” This must be read as a reference to Moses being the instrument of Yahweh who held a staff that was seen as what parted the “sea,” so those escaping Egypt could cross to the other side, without danger. The use of “not” beginning this verse says there will be no ‘magic man’ that one follows to the other side of “the sea.” Each and every soul in a body of flesh will experience physical death, at which time each soul will “pass over” from the physical realm into the spiritual [“the other side of the sea” of souls in flesh]. To part the waters, one’s soul must have married Yahweh and received His elohim, which will be the “he” [spirit] that one’s soul “hears” and follows to Judgment.
Verse fourteen – the last verse in this reading selection – then answers the question posed in verse thirteen. This literally translates into English to state: “when near into you the word [as a voice] abundance ; in your mouth and in your inner soul he [spirit] that you shall make it . פ” This is Yahweh speaking through an aged Moses, telling the true Israelites that it will always be [“when”] this way. The Yahweh elohim that possesses is always “near,” as one with one’s soul. That lack of separation means one always “hears” the divine, so the voice of the elohim will speak an “abundance” of wisdom to one’s soul-body, long before death makes Judgment come. That makes one divinely possessed be an agent of Yahweh, in the same way Moses was. All who hay Yahweh’s elohim in them [as possessed – “your”] will speak what Yahweh says through the Son [be a Saint] and promised eternal life after the body of flesh fades away.
As the Track 2 Old Testament reading selection for Proper 10 [the fifth Sunday after Pentecost, Year C], this must be associated with the Gospel reading from Luke 10, where Jesus was asked how one can “inherit eternal life.” In the same way that Amos was shown by Yahweh a wall upright, due to a divine plumb line being its measure for being plumb, these words of Moses speak of the same righteous way of being. The only “inheritance” that promises eternal life is a soul in a body of flesh seeking a spiritual return to it source – Yahweh – well before death brings Judgment. Moses paints a clear picture of what the expectation is for all Israelites, past, present and future. Nothing has changed, except the spread of souls being committed to Yahweh and becoming Saint on earth. The truth from Scripture demands one’s soul beg Yahweh for understanding; and, then one’s soul must do the work to discern that truth. Yahweh will then see a serious commitment and propose a divine union, where His Spirit will Anoint one’s soul as a Messiah (or Christ). That paves the way for one’s soul to become the womb in which is resurrected the elohim of Yahweh. For that to be “your elohim,” you must begin earnestly working to gain Yahweh’s favor.
1 To you, Yahweh, I lift up my soul; [2] elohay, I put my trust in you; *
let me not be humiliated, nor let my enemies triumph over me.
2 [3] Let none who look to you be put to shame; *
let the treacherous be disappointed in their schemes.
3 [4] Show me your ways, Yahweh, *
and teach me your paths.
4 [5] Lead me in your truth and teach me, *
for you are elohe of my salvation; in you have I trusted all the day long.
5 [6] Remember, Yahweh, your compassion and love, *
for they are from everlasting.
6 [7] Remember not the sins of my youth and my transgressions; *
remember me according to your love and for the sake of your goodness, Yahweh.
7 [8] Gracious and upright is Yahweh; *
therefore he teaches sinners in his way.
8 [9] He guides the humble in doing right *
and teaches his way to the lowly.
9 [10] All the paths of Yahweh are love and faithfulness *
to those who keep his covenant and his testimonies.
——————–
I wrote a commentary about these selected verses from Psalm 25 and posted those views in 2021. The title of that article is “Being led to find the truth.” Clicking on that link will allow one to read that commentary. Also in 2021, I wrote another commentary that addresses the same verses in Psalm 25, with that assessment entitled “A sinner’s plea for salvation.” Again, clicking on that link will bring up that article for your reading pleasure. The multiplicity of my observations is due to these selected verses from Psalm 25 being read on Lent 1B and Advent 1 C, with Proper 10C being a third time this reading is made possible for public hearing. To complete this ‘trilogy,’ I will now add additional views, based on it being a selection [Track 2] for the Ordinary after Pentecost season. Please feel free to read the other two and compare them all. Salvation demands such seriousness.
Please take note how the verse numbers presented by the Episcopal Church do not match the reality of Psalm 25. The NRSV (said to be the reference source for the Episcopal Church) clearly shows the numbering that I have placed within brackets, meaning the Episcopal Church has some unknown reason for changing David’s divinely inspired psalm and turning it into their own song. In addition, the NRSV and the Church have mutated “Yahweh” (written six times in these verses) as “the Lord.” Additionally, the words “elohay” and “elohe” are left untranslated, rather than show them incorrectly as “my God” or “the God,” when both Hebrew words are masculine plural constructs. The plural number eliminates a singular “god” as a viable translation. The use of both must be realized as David singing about “my elohim” and “the elohim” that is the divine possessing soul of Yahweh’s Son – Adam-Jesus.
The literal translation of the true first verse sings, “into you Yahweh my soul I will take .” To read these words inversely, the first person “I” is not David, but “Yahweh.” Rather than think any soul in a body of flesh has any power to choose or command to go “into you Yahweh,” the spiritual truth is “Yahweh” is the one who has come “into” the soul of David, so the second-person masculine is the masculine presence of Yahweh. This makes “you” be transformed to identify with “Yahweh,” who has sent His Spirit “into” one’s soul, bring about a Spiritual “you.” That element of a “soul” is then promised freedom from the punishment of death without salvation, by “nephesh” being read as “living being” or “life.” A soul alone in its flesh takes on the feminine essence of the world, but a “soul” resurrected with the ‘twin’ soul of Adam-Jesus becomes the masculine spirituality that become “alive.” This is then the promise of eternal life, due to that presence within one’s “soul,” which will be “taken” by Yahweh in divine union. Thus, this simple verse sings of David’s gladness from have Yahweh penetrate his being through His outpouring of Spirit – his divine Baptism with Spirit (a Messiah or Christ Anointment).
By taking verse two and making it appear to be a continuation of verse one, the Hebrew word “elohay” seems natural to be a reference to the “Yahweh” to whom David’s “soul” was “lifted.” That makes “my God” be a statement of honor to “Yahweh.” However, when “elohay” begins a new verse, it must be taken as a separate focus from “Yahweh.” This use by David then is no different that Moses repeatedly saying, “Yahweh eloheka,” where “your elohim” is exactly the same as David singing “my elohim.” Verse two is then explaining how David’s “soul” was “taken” possession by “Yahweh,” with “into you” being now named “my elohim.”
Following that separated one-word statement (followed by a comma), David sang, “in you I trust not me will be ashamed.” In that, the first-person “I” is the shared identity of David’s soul and his elohim possessing him, as his Lord. The “me” becomes “myself,” where a “self” is David’s soul. The preposition-pronoun “in you” then mirrors verse one saying “into you;” and, that “trust” of divine possession means no “shame” of sin will befall David. In addition, the use of “enemies” is less a statement about Philistines and Gentiles, and more a statement of demons that would tempt David to sin. They will “not triumph” over David’s flesh, because his soul is under the Lordship of the Son of Yahweh – Adam-Jesus.
In verse three, David repeats the word “ashamed,” continuing the theme of verse two. He says those who find shame deal “treacherously” and “without cause.” This reflects how a soul becomes possessed by demon spirit, who then lead those waywardly to do self-abasing acts, bringing shame upon those souls. Here, the theme of Deuteronomy 30 has Moses speaking as a soul possessed by Yahweh and His elohim, to true Israelites whose souls retained the same elohim. The promise of eternal life spoken by Moses was the same “return to Yahweh” that prevented a soul from being misled to sins. In the Gospel reading from Luke 10, where Jesus was asked how to “inherit eternal life,” he spoke of the “written law” in the same was as Moses spoke of following the “commandments written in the book of instructions.” Jesus referred to this in the same was when he said to “love your neighbor as yourself.” That is the spirt “near” Moses spoke of, which is one with one’s soul. There is no external “neighbor” that will love one like Yahweh elohim loves.
Beginning in verse four, David sang a series of verses that spoke of being “taught” by Yahweh. The “teacher” is the oneness in one’s soul that is Adam-Jesus. This relates to the name Jesus was addressed as, which is “Teacher.” In verse five, David sings, “teach me for you elohe of my salvation”. By reading this as “teach me for you,” this sings of submission to an inner Lord and Master that commands one’s soul to make the flesh act in ways that please the Lord and Master, so “for you” speaks of making the teacher happy. To combine “elohe salvation,” this becomes metaphor for Jesus (as well as Adam), whose purpose by Yahweh is to teach lost souls, so those souls will be saved from eternal ruin.
In all, this accompanying Psalm to the Track 2 Old Testament selection from Deuteronomy 30 sings a parallel song of serving one’s elohim, after divine union with Yahweh. It is an important Psalm to learn, as it will be read three times in the lectionary cycle. David’s songs of praise always name Yahweh specifically, while also identifying the elohim that does not mean a nebulous and external “God.” It is important for those souls seeking eternal salvation to see the shame in their own laziness and unwillingness to study Scripter and be led by an inner voice that leads one to find the truth. This is how realizing “the truth shall set you free” is talking about marriage to Yahweh and being where the soul of His Son is resurrected means the truth shall be known; and, that knowledge will free one’s soul from a judgment of death, given the promise of eternal life.
[1] Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
[2] To the saints and faithful brothers and sisters in Christ in Colossae: Grace to you and peace from God our Father.
[3] In our prayers for you we always thank God, the Father of our Lord Jesus Christ, [4] for we have heard of your faith in Christ Jesus and of the love that you have for all the saints, [5] because of the hope laid up for you in heaven. You have heard of this hope before in the word of the truth, the gospel that has come to you. [6] Just as it is bearing fruit and growing in the whole world, so it has been bearing fruit among yourselves from the day you heard it and truly comprehended the grace of God. [7] This you learned from Epaphras, our beloved fellow servant. He is a faithful minister of Christ on your behalf, [8] and he has made known to us your love in the Spirit.
[9] For this reason, since the day we heard it, we have not ceased praying for you and asking that you may be filled with the knowledge of God’s will in all spiritual wisdom and understanding, [10] so that you may lead lives worthy of the Lord, fully pleasing to him, as you bear fruit in every good work and as you grow in the knowledge of God. [11] May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, [12] while joyfully giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. [13] He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, [14] in whom we have redemption, the forgiveness of sins.
——————–
In everything that Paul wrote, it is imperative to examine closes those words written in capital letters. It is also very important to look at the punctuation present, which can include special signs that direct the reader to understand deeper meaning. All uses of “kai” must not be read as anything more than a signal to find importance to follow that ‘word.’
The above translation into English is an egregious {meaning “outstandingly bad”] paraphrase. It veers from the truth of the written word so far that it amounts completely to translators having a personal agenda [entirely wrong], to which they reshape the Greek words written to suit their needs. It is for this sole purpose that I have found where the verse breaks are and numbered the verses, so a devoted disciple of Christianity can see the truth of translation that I will present, alongside the paraphrases above. Please, for the sake of your soul’s Salvation, make some kind of effort to read along with me and see the truth be exposed before your eyes. Only if you stop believing false shepherds and hired hands [none of whom know how to divinely read Scripture … just as none of the Pharisees, Sadducees, scribes, et al could not] and sacrifice your souls into the hand of Yahweh can you ever begin upon the path of becoming a Saint in the name of Jesus – as a Christ – resurrected-reborn.
This is the truth of “Paul,” whose name was originally Saul – meaning “Asked For” – but willingly changed it to state how “Small” he had been, until he was saved by the soul of Jesus entering his soul, transforming him into a most devoted servant of Yahweh. Paul announced to those readers in Colossae that he was an “apostle,” which is a Greek word [“apostolos”] meaning, “a messenger, one sent on a mission,” implying “envoy, delegate, one commissioned by another to represent him in some way”. (Strong’s) Thus, the truth of the first two words in this letter is stating the assumed name of one who sacrificed self-identity [Saul], in order to become a “messenger” of Yahweh, whose Son led him to write “messages”. The ones in Colossae to whom he wrote were likewise of the same spiritual commitment to Yahweh; so, they could discern his written words for the truth, unlike others not so committed.
After the first two words, Paul then wrote four words that are all in the Genitive case, meaning they state possession {as “of”]. Of five total words before a comma mark of separation, three of the words written by Paul are capitalized, with each written in the Genitive case. This makes the initial segment of verse one state: “Paul messenger of Christ of Jesus on account of of an act of will of God”. Because the paraphrasers ignore the possessive case, they translate “Christ Jesus,” which comes out of the mouths of ministers and pastors as “Jesus Christ,” as two words written together as first and last name. When they all then refer to “Christ,” their false teachings have everyone thinking they are referring to “Jesus” by his ‘surname’ – “Christ.” That completely misses the point of the words that follow, which say “of Christ” and “of Jesus” are both states of possession that have been brought on “on account of – of an act of will [or desire] of God”.
This reading from Paul’s letter to the true Christians of Colossae follows a Track 1 offering by Amos wrote of being led by an “adonay” of “Yahweh,” who commanded that Amos become His “messenger,” to go to Bethel and tell a false priest that the King of Israel was going to die and the nation was going to be ruined. This verse of Colossians 1 also follows David’s Psalm 82, which sings of “elohim,” with verse eight singing, “stand up elohim judge the flesh” (when “earth” is seen as one’s body of dust and clay), meaning spiritual arising is based on an inner “elohim.” This first verse of Paul also follows a Track 2 offering from Deuteronomy 30, where Moses wrote repeatedly of “Yahweh your elohim,” with “your” being a possessive pronoun stated between “Yahweh” and “elohim.” That is followed by David’s Psalm 25 singing of his “soul” being “taken by Yahweh” [a statement of marriage], where David received “my elohim.” All of that cannot possibly be written off as ‘Old Testament’ hogwash. It must become relative to “Christ Jesus,” as those two important (capitalized) words as Greek ways of stating “Yahweh elohim.”
The word “Christou” translates, as the Genitive form of “Christos,” as “of Christ.” The Greek word (lower-case) “christos” means “anointed one, messiah,” where a lack of capitalization states a physical pouring of oil on a forehead, as a priest would ceremoniously do to a king. The lower-case means an “anointment with oil.” The capitalized spelling, as always the case in divine Scripture, means a divine elevation in meaning, such that an “anointing by oil” is raised spiritually in meaning to be “an Anointment by Spirit.” When this is then seen to be relative to “on account of – of an act of will of God,” the outpouring of Spirit is due to God’s decision, not someone squirming around in a wooden pew, listening to some preacher squeal out, “worship the cross of Christ” [meaningless nonsense]. Thus, Paul announced that he was a “messenger” that was divinely possessed [Genitive – “of”] by an “Anointment on account of – of an act of will of God.” Without reading any other words written in verse one, that is what Paul wrote. YOU must be able to see that truth.
Following the comma that separates the first segment of words from the last, Paul wrote the word “kia.” This marker word denoted importance that should be discerned after realizing the importance of four capitalized words strung together in the first segment. Here, Paul names “Timothy,” who was his companion apostle from Lystra. While that name is easily seen as the reason for capitalization, just like the naming of “Paul” must be understood as a divine elevation of self-sacrifice, as “Small,” the name “Timothy” must be realized to mean “Honoring God, God Values.” By seeing this, the importance [“kai”] of that capitalized word makes that name be less about one other “apostle-messenger of God,” such that all who “Honor God” as an “apostle-messenger” becomes “this brother” [“ho adelphos”]. The translation that says “our brother” is wrong, as the word “ho” is a nominative masculine singular article and not a possessive pronoun. Therefore, the “kai” announces all who “Honor God” or all who share “God Values” are “brothers;” and, that is a statement about the possessing soul of Yahweh’s Son (“Jesus” – a name that means “Yahweh Saves”) is masculine essence, as are the “Yahweh elohim” of the Old Testament.
Verse two then begins with the capitalized plural article “Tois,” which anything that would be seen as meaning “the” becomes a more meaningful “this.” In the plural it means “these,” with the capitalization not because it begins a verse (Scripture is more meaningful that normal syntax allows it to be), there is a divine elevation applied to “These,” as “Those” servants of Yahweh. This word can then be read as directly reflecting back on the last word of verse one – “brother” – where verse two is now placing attention on the many [males and females alike] who are each a “brother,” all “Honoring God” [“Timothy”]. That divine designation then has Paul using the Greek word “en,” which follows the divinely elevated “These” not as a word of direction to a place “in” the world, but as a direction to where this association of “These” is like that of Saul and Timothy, which is “within.” The Greek word “en” means, “in, on, at, by, with” [Strong’s], with the proper usage is “in (inside, within); (figuratively) “in the realm (sphere) of,” as in the condition (state) in which something operates from the inside (within).” [HELPS Word-studies] This makes “within” be where “These” who can all be called “brothers” are related as souls.
The next word written is the capitalized “Colossae” [“Kolossais”], which is certainly a place “in” the world, to where Paul addressed a physical epistle; but, again, just as “Paul,” “Jesus,” and “Timothy” were read as the meaning behind the name, the word “Colossae” means ““Confederacy Of Herders, City Of Refuge.” When capitalization is known to indicate a divinely elevated meaning as the intent of it being written, “These” who are related spiritually as “brothers,” with their souls “within” being each married to Yahweh [being “of God,” as His possessed souls], then in the place named Colossae there was a “City Of Refuge,” which must be seen as a gathering [an assembly or synagogue] of “Those” who were equally “Small” is self-identity, who banded together as a settlement of true Christians [being “of Christ”].
Paul then furthered the concept of “These within City Of Refuge” all being “brothers” via their souls being possessed “of Jesus,” by writing the “City Of Refuge” only available “to saints” [“hagiois”]. The word “hagios” means “sacred, holy,” implying “set apart by (or for) God” [Strong’s], where the proper meaning says “These” were “different (unlike), other (“otherness”), holy; for the believer” and each a “likeness of nature with the Lord” because each is “different from the world.” [HELPS Word-studies]
Following that statement of “saints,” Paul wrote the word “kai” [without punctuation separating it from “saints”], indicating it was important to understands “saints” as being “to faithful to brothers within to Christ” [“pistois adelphois en Christō”]. Here, the use of “to Christ” has no direct link to Jesus being named. The capitalization is the same as that “of Christ” used in verse one, where it denotes a divinely elevated – by Yahweh, thus “of God” – “Anointment” of His Spirit. This comes in divine marriage to Yahweh, making each soul-flesh become His soul-wives. Because each soul-wife had to submit fully to Yahweh’s Will in marriage, this union is only given “to faithful.” It is from that divine union that the Son of Yahweh [Adam-Jesus] is resurrected – two souls in one body of flesh, with Jesus’ soul being the Lord of the host soul-flesh – so all who are Jesus reborn [a masculine Spiritual addition] become equally the Sons of Yahweh, so all are possessed by the divine soul of the Son, making them transform “to brothers” in Spirit. That Spirit “within” covering their souls is the “Anointment” of divine marriage by Yahweh, which designates them “to Christ.”
Following a colon mark after “to Christ,” Paul then offered an explanation of what “to Christ” meant. He then wrote a capitalized “Charis,” which is divinely elevated in meaning, so it is a statement about the “grace” or the “kindness” that is bestowed upon “These” taken “to Christ” by Yahweh. The proper usage of “Charis” is “Favor” [HELPS Word-studies], where it must be understood that becoming a wife-soul of Yahweh is not meant to increase any self-identification. It is not given so anyone can carry a purse with extra Yahweh-given “Grace” in it, so he or she can take some out and spread “Grace” to others in the checkout line at the grocery store. The word “Charis” must be read as it is by Yahweh’s “Grace” and “Kindness” that a soul in its body of flesh (alone and singularly) is no longer a filthy bag of sins, like it used to be. This word says Yahweh has shown “Favor” to such a dismal failure, through the erasure of all past filth; so, that soul can become clean enough to receive divine “Anointment” and be a virgin soul-womb that can be where His Son’s soul will resurrect.
Following “Charis,” Paul wrote “hymin,” which is the second-person Dative plural possessive pronoun, which ordinarily translates as “to you.” Because it follows the capitalized “Favor” of Yahweh – knowing Yahweh is a masculine spirit, not physical – this is not “Favor to you” bodies of flesh, but “Favor to yourselves.” In that translation, “yourselves” must be read as “your souls,” where a “self” is only possible by the life that animates a body of flesh, which comes from a “soul.” Thus, Paul wrote in explaining “to Christ” that it was “Favor to your souls,” which extends well beyond the time those souls are entrapped in a body of death waiting to happen. “Favor to your souls” means being taken “to Christ” is an eternal “Anointment” that (like a soul) lasts forever.
At that point, Paul then added another use of “kai,” which denotes importance that must be understood from his having explained “to Christ” as being relative to “Favor to your souls.” The additional importance is then based on “peace from of God”. Here, the Greek word “eirēnē” is typically translated as “peace,” but such a translation is as vague and meaningless [unexplainable] to those who say, “Oh, that sounds so nice! Peace. But, I don’t know what it means.” It is like “Grace,” when few people understand what “grace” is, while everyone understands what a “favor” is. The truth of “eirēnē” is it properly means: “to join, tie together into a whole”) – properly, wholeness, i.e. when all essential parts are joined together”. [HELPS Word-studies] Therefore, the importance noted by Paul says “Favor to your souls” comes from “wholeness,” which comes through being a soul joined with the “Anointment” of Yahweh [“of God” repeated] and the soul of His Son [of Jesus”]. That says “wholeness from God” comes from divine marriage [soul to Spirit] and divine childbirth [the soul of Jesus resurrecting within one’s host soul]. Without that divine addition, one is incomplete, thus not whole.
As the finale to verse two, Paul added to the Genitive case “Theou” [“of God” the Genitive case words“Patros hēmōn,” which literally says, “of Father of us.” Just as one is forced to see the plural possessive pronoun “to you” [from “hymin”] as divinely elevated to become “to your souls,” the use of “hēmōn” is the Genitive first-person plural personal pronoun that makes “us” be better stated as “ourselves.” In the same way, where a “self” equates to a “soul,” Paul ended verse two by adding that “wholeness” comes “from God” through His becoming the possessor of one’s soul through His Son being resurrected “within.” That then makes the Husband of a wife-soul become the possession “of the Father,” through that rebirth. The Son is then the link in each wife-soul that relates all as “brothers, with Yahweh the “Father” of this unifying relationship. It is not a relationship based on one’s physical gender [sex organs, where one thinks “brothers” means only those with a penis], but on “our souls.” Yahweh only marries soul [those trapped in bodies of flesh] and His Son is only resurrected in souls [those trapped in bodies of flesh]. Yahweh knows the flesh is filthy with sins, so He Baptizes the soul clean with His Spirit; and, then he places the purity of His Son’s soul within a soul trapped in a body of flesh, so that host soul will no longer fall prey to the influences of sin. Jesus will sent those influences away, as the soul-body’s Lord.
In this regard, verse three then states this in its first segment of words. There, Paul wrote, “Eucharistoumen tō Theō Patri tou Kyriou hēmōn Iēsou Christou”, which literally says, “We are thankful to this to God to Father of this of Lord of our souls of Jesus of Christ”. The capitalized first word [“Eucharistoumen”] must be read as a divinely elevated statement of “thanksgiving,” written as the first-person plural “We.” This makes “We” be the same plurality of “These,” which began verse two. While all “These” were each a “brother,” “We are thankful” says that relationship coming to all “These” is relative to this “brother” relationship. Paul then wrote the capitalized “Theō,” which says “We are thankful to this [brotherhood – Christianity] to God.” That says “they are thankful” from their souls to the cleaning and maintaining of that cleanliness that is a debt owed “to God.” That then leads to the capitalized “Patri,” which says “to God” leads “to the Father,” where one comes before the other. This then leads to a series of Genitive case [possessive] words where “of this” [“tou”] is that of being the Son, “to the Father.” Paul said “of this” come possession “of the Lord,” which is the soul resurrected in the wife-souls, making them all be “brothers.” This is then of “our souls” [“hēmōn”] having become possessed “of Jesus,” where this is not the flesh “of Jesus” returned to the living, but his soul resurrected within the souls “of us.” This resurrection is only possible because those souls have been Baptized by Yahweh’s Spirit, which means each and every one of those souls has become possessed “of Christ,” the “Anointment” of Yahweh’s Spirit.
When one looks at how the presentation of the verses written, by the Episcopal Church, has verses one and two more prominently displayed (as separate, not blocked together), these two verses become the central theme of everything to follow. Rather that write words of explanation that weak souls will never read, I will leave the rest up to the “faithful,” who desire to become true “brothers” to show Yahweh that your soul actually has one iota of belief that will motivate a sinful body of flesh to attempt to wash the past away, by trying to discern the truth from Holy Scripture. Reading what I write will not save anyone by reading my words, and then thinking, “Wow! That’s some crazy ideas.” If you cannot see the truth, your soul will never be saved and awarded eternal life.
As a simple assistance to the endeavor of self-exploration of deeper meaning of divine text, I will present the capitalized words found to follow in verses four to fourteen. They are as follows:
1. Christō – “to Christ”
2. Iēsou – “of Jesus”
3. Theou – “of God”
4. Epaphra – “of Very Lovely”
5. Christou – “of Christ”
6. Pneumati – “to Spirit”
7. Dia – “on account of”
8. Kyriou – “of the Lord”
9. Theou – “of God”
10. Patri – “to the Father”
11. Huiou – “of the Son”
Everyone of these capitalized words must be discerned as divinely elevated in meaning. The word “Christ” cannot be read as the last name of Jesus. Likewise, “of Jesus” must be read as a soul possession of one’s own soul, which makes one be reborn “of Jesus” within. One cannot expect Salvation to come from some external presence :of God” or “of Jesus.” The resurrected soul “of Jesus” must become a possessor of one’s soul, so one’s soul becomes “of the Lord” that is the Son of God. I challenge you at this time to take the time and spend a couple of days in deep reflection on what the truthful meanings of of every word written by Paul in this reading selection.
This exercise will come in handy when one discerns the truth of a false follower of Jesus, who came to his and asked, “Good Teacher, how can I inherit eternal life?” The accompanying Gospel reading for this Epistle from Paul asks, “How can I do nothing and expect eternal salvation?” Such a question is always asked by the lazy sinner souls, none of who [for all times] want to do any work that pleases God and Adam-Jesus. Everyone wants to please self and nobody else. Christians today see Jesus as the lacky that will grant all our wishes, simply by saying, “We believe in you. So, for our belief, what are you going to give us?”
Remember this, “You get what you deserve.” That is the meaning of Judgment. When you see in Luke 10 how Jesus told the false follower, “Love your neighbor as yourself,” such that the false follower then asked, “Who is my neighbor?” The moral of that story is “a neighbor” is not to ever be found external to one’s soul. With that said, after having discerned what Paul wrote above, see if you can see “your neighbor” as your soul becoming a wife-soul of Yahweh, so the soul “near to your soul” that brings the truth of “love” – “your neighbor” – can only be you being “of Jesus.”
Just then a lawyer stood up to test Jesus. “Teacher,” he said, “what must I do to inherit eternal life?” He said to him, “What is written in the law? What do you read there?” He answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” And he said to him, “You have given the right answer; do this, and you will live.”
But wanting to justify himself, he asked Jesus, “And who is my neighbor?” Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, `Take care of him; and when I come back, I will repay you whatever more you spend.’ Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.”
——————–
This reading found in Luke 10 is very similar to (if not the same) event told in Matthew 19, Mark 10, and even Luke 18. In Luke 18:18, the Greek text translates literally into English to say, “Kaiasked one certain himself ruler , Teacher good , what having done , life eternal will I inherit ?” Here, Luke 10:25 has Greek text that literally translates into English saying, “Kai behold , a certain lawyer stood up , testing himself , saying , Teacher , what having done , life eternal will I inherit ?”
As can readily be seen from this comparison of two events (as told in Luke’s Gospel), both indicate it was “a certain” [meaning one known to Jesus and others who followed him, therefore a known Jew] man of importance [either a “ruler” of the Temple and/or a lawyer of either the Pharisee or Sadducee sect], who referred to Jesus as “Teacher” [with that word capitalized both times] and asked Jesus the exact same question about “inheriting eternal life.” Because Luke relates the memories of Mother Mary, which were told to him as divine revelations of truth, I see how the same story could have been told twice, with the point of this exposure in Luke’s tenth chapter being less about chronology and more about the parable Jesus was led to tell. Neither of the other three recollections [each divinely inspired] tell of this.
When this view is seen, with the event actually taking place at a time when Jesus had gone to the region beyond the Jordan, to wait out the winter before returning to Jerusalem for the Passover [his final one personally attended], the value of his parable (in Mother Mary’s memories] meets the flow of thoughts recited in Luke’s chapter ten. Following the commission of seventy [only told in Luke], Jesus expressing “woe” upon those who reject the purpose of his sending out intern saints and the joyful return of those commissioned, Jesus offered a prayer of thanksgiving [as can be found a similar prayer in the accompanying reading from Colossians 1], before Mary recalled this parable of the “Good Samaritan.” This parable answers the question about “inheriting eternal life,” which presents the ‘red herring’ of a “neighbor,” which still today has people (supposedly of faith) who ask, “Who is my neighbor?” Those who ask that question are those to find woe, because they cannot give thanks for having found that “neighbor” within their own souls.
Whereas the two other similar statements of this event [Matthew and Mark] say “a certain one” came to Jesus [“heis” indicating an “individual”], Luke 18 is the only source that says “a certain ruler” or “a certain member of the assembly of elders” [from “archōn”]. Here, in Luke 10, we are told specifically that “a lawyer certain” [“nomikos,” indicating “one learned in the Law”], which would undoubtedly be a qualification for “a certain one,” who would be a member of the assembly of elders. To my mind, this “certain one” who fits both is Nicodemus, who John wrote was “a man of the Pharisees” [ “lawyers”], who was “a ruler of the Jews” [using “archōn,” meaning “a member of the assembly of elders”]. As a named follower (supposedly) of Jesus, his presence beyond the Jordan, to question Jesus, would not be seen as strange. However, it points out that his being unnamed becomes a signal that this “certain one” was not truly a follower of Jesus, as he was sent as a spy by the Sanhedrin, to whom he was an important part [being a young rich man].
Because Luke identifies this “certain … ruler” as “a lawyer,” Jesus here responds by asking this “certain man,” “Within the law what has been written ?” Adding, “How read you ?” This says the “ruler” [member of the assembly of elders] was recognized as one who claimed to know Mosaic Law. Similarly, in the other three versions of this event, in Matthew he wrote that Jesus responded, “keep the commandments,” while in both Mark and Luke (18) Jesus said, “these commandments you know”. Each of those responses implies that this “certain one” is knowledgeable of the Law, as more than a simple Jew. It implies this “one” take pride in his ability to understand the meaning. This is why Luke here places focus on that knowledge, by Jesus asking specifically, “Within the law what is written?” and “how do you read [the law]?”
In this first question posed by Jesus, the Greek word “En” is capitalized, such that the question goes well beyond a simple question asking “in the law what is written.” A lower-case “en” would be Jesus asking what the “certain lawyer” had memorized, from the surface Hebrew. The capitalization [which is not shown in the first word of the second question, “how” [from “pōs”] is then a divinely elevated word that must be read as Yahweh speaking through the Son, asking an official “lawyer” to answer, “how do you discern that written in the divine scrolls, so it has deeper meaning that the surface value?” The follow-up question, as to “how,” then asks, “by what spiritual assistance do you make these discernments of Scripture?”
Such a question should return one to the first meeting between Jesus and Nicodemus, when Jesus told this young rich member of the assembly of elders, “if not a certain one is born from above [anew] , not he is able to see this kingdom of this of God .” That lesson gives the answer to this question now posed, about “what having done , life eternal will I inherit”. In the first encounter with Nicodemus, Jesus asked Nicodemus, “You are the teacher of this of Israel , kai these things not know ?” Now, in Luke, were are asked to remember that and realize this “certain lawyer was testing Jesus [“himself”] as well as his own soul [“himself”] by asking Jesus what he needed to do to “see this kingdom of this of God”. The test was to see if Jesus would give the same answer as three years before, with a spy from the “assembly of elders” plotting to eliminate Jesus as a problem for them.
When the capitalized “En” is read as a divinely elevated word of meaning, one should then hear Jesus asking the “lawyer,” “how are you born from above [anew], so your mind can discern divine Scripture [the law] divinely?” Jesus knew [through the Father within his soul] that this “certain lawyer” still had not been resurrected Spiritually, simply because he was asking, “what having done , life eternal will I inherit ?” Had he “done” self-sacrificing in complete submission to Yahweh, then the “kingdom of this of God” would have exposed the truth of “the law” to him; so, he would have known the answer to his question, which is his complete repentance for “having done” nothing to teach the truth to other Jews prior to the total submission of his soul to Yahweh [making him become “a certain one’ known as His and of His Kingdom]. The truth of “being born from above [anew]” would be known that the self-identity of a man like Nicodemus would die figuratively, so in his soul could be raised [being born from above], becoming a once lost soul then in divine union with the Son of Yahweh – Adam-Jesus.
This must be understood when reading this selection from Luke 10. If one is reading without any concept of what “being born from above” means, then one is just as dumb of a stump as Nicodemus was [and all the assembly of elders were], according to divinely discerning the truth of “spiritual matters. When Jesus asked this “certain lawyer,” “how do you read the law to see its true intent,” the truth of that statement says, “If you keep the Law separate from you – not Within – then you can never read the truth of its words. To understand the truth, so your soul will gain eternal life, the Law must be etched upon the walls of your heart [and soul], so your brain is bypassed … because of an internal “neighbor”.”
This truth is stated by this “certain lawyer,” as being, “You shall Love Lord this God of you with of the whole of this of heart of yourself , kai within to all to this soul of yourself , kai within to complete to this to power of yourself , kai within to everything to this to mind of yourself kai This neighbor of yourself like as of yourself .”
This series of important [“kai” usage] statements is less about what is clearly written in the Torah and more about Jesus telling this “certain lawyer.” The fact that this “certain lawyer” spoke these words, in this way recorded by Luke, says his soul was controlled by the mind of Jesus to give the “correct” answer. Jesus would later speak those words before to a gathering of Pharisees, who asked him, “What is the most important law?” [Matthew 23], so the answer given by this “certain lawyer” was well beyond his brain’s ability to discern Scripture and give this detailed answer. This should be seen as the “certain lawyer” speaking as did Peter at times – well beyond his mental abilities. This says both spoke the truth, because the mind of Jesus [his spirit within their souls, temporarily whispering the truth to their brains] was influencing their spoken words.
The truth that of this answer given to “a certain lawyer,” which says, “You have to marry your soul to Yahweh and be “born anew” as the soul of Jesus within your soul. Then, that soul of Jesus will become one’s Lord and one then will know the love of God, through a most divine Baptism by His Spirit. Everything about one’s soul-body then will be sacrifice to Him, so He will become one’s Master, with one’s soul His servant.”
Clearly, if the “certain lawyer” knew this was written in Scripture, he would never have asked the question about inheriting eternal life.
In this, following the “kai” that follows “to mind of yourself [your soul]” is a capitalized “Ton,” which translates as “This.” The capitalization divinely elevates the meaning of “This,” so it is important [“kai”] to see as “to mind of your soul” as being “This neighbor,” where “This” is the one standing before the “certain lawyer” – Jesus. This long and involved statement about what one should be led by, from the law, comes from the “born from above” presence of the soul of Jesus – “This neighbor” standing in front of you. Because Jesus was “This,” not being the source of God’s love within the heart, soul, power and mind of this “certain lawyer,” that lack of “This” meant there was yet to be an “inheritance of eternal life” for his soul-flesh to bank on.
When Jesus heard the divinely inspired truth come from the mouth of this “certain lawyer,” Jesus then told him that was the “correct” answer, where the adverb “Correctly” is capitalized [“Orthōs”]. That word (in the lower-case) means “rightly” (Strong’s), with its “proper” usage being: “straight (without deviation); correctly (“rightly”) because conforming to the proper norm (standard).” Because this answer certainly had nothing to do with “conforming to the norm” of that taught by Jerusalem’s Temple teachers, the divinely elevated meaning says the “certain lawyer” answered “Correctly,” with divine assistance [Spiritual possession making him give the “right” answer”]. When Jesus then told the “certain lawyer,” “this do” (what he just said), adding importantly [“kai”], “you will live” – answering his question about “life eternal” – the “certain lawyer” had a lump appear in his throat. He had just spoken the words saying, “This neighbor of yourself,” meaning that must be the focus of everything Scripture says, guiding one to act accordingly. The problem was then that the “certain lawyer” did not know who his “neighbor” was; so, he asked Jesus, “Kai [major importance from a capitalized “kai”] “certain one exists of myself neighbor ?” He wanted to know who he needed to love with all his heart, soul, strength, and mind … so he could inherit life eternal.
To answer this question, Jesus told the parable known as “The Good Samaritan.” To go over the details of this metaphoric story, I recommend you buy my book “Explaining the Parables: From the Gospel of Luke.” I wrote about three parables and one aside relative to those, and the same conclusion still applies. Now, I will simply go over the highlights that should be seen.
First, the two men that avoided a beaten down and robbed Jew were priests of the Temple. One was a high-ranking official [a member of the assembly of elders] and the other was an assistant priest, who was not a Levite, as the Hasmonean Dynasty and the Herodians were forbidden from being Levites. They were therefore in a position of favor or debt owed to the high priest at the time of their assignments. The Samaritan is considered to be worse than a Gentile to one of the members of the assembly of elders in Jerusalem, while still possessing a ‘half-blood’ relationship to the religion that stems from the Torah. The point is not to be so much the literal naming of a “Samaritan,” as the divinely elevated meaning behind the ‘name’ “Samaritan” is “One of the Watch Keepers.” Thus, the “neighbor” is the “One Who Keeps Watch” over one’s soul-body and returns it to strength.
When the “certain lawyer” had said, “This neighbor,” where the written capitalized word “Ton” was a direct pointing to Jesus, “This neighbor” actually says, “This near, nearby,” from the meaning of “plēsion.” (Strong’s) We assume the word should translate as “neighbor,” because (like the bewildered “certain lawyer”), those who hear this parable cannot fathom what “This near” or “This nearby” means. Because the quest is for “life eternal,” a soul is all that can achieve that reward, IF [a ‘big if’] one’s soul has lived by the Law. Since it is an impossibility for a lone soul in a body of flesh to achieve that perfection, the soul must receive a Baptism of Spirit [to be made pure] and then have resurrected within the host soul (a sinner soul washed clean of past sins) the soul of Yahweh’s Son – the “Yahweh elohim” of Genesis 2, which is the soul of Adam, which was made by Yahweh to Save lost souls [where “Jesus” is a name meaning “YAH Saves”].
Adam’s soul was reincarnated in flesh, as Jesus, from the divine plan of Yahweh. To have a resurrected soul within one’s host soul, there are then twin souls together, as one. The soul of the Adam-Jesus Son becomes the Lord over one’s host soul and its flesh, so it never again returns to a sinful way of existence. This is when one becomes a Saint and serves Yahweh “in the name of Jesus – as a Christ” [one Anointed by Yahweh’s Spirit in divine marriage]. This is the “neighbor” that brings total submission to Yahweh and His “love” [the capitalized “Agapēseis” of verse 27], which is the presence of Jesus’ soul within. The soul of Adam-Jesus IS YAHWEH”S LOVE. The Commandment to “Love your neighbor as yourself” means to possess the LOVE of Yahweh (the soul of Adam-Jesus) WITHIN one’s soul, so the new LORD WITHIN is “This nearby neighbor” guiding YOUR SOUL (a soul is a self).
The problem so-called ‘Christianity’ faces today [growing bigger over the past many centuries] is the same problem faced by the ‘so-called’ Jews that thought they were God’s gift to humanity. The trick question posed by “a certain man” [Nicky] was to have Jesus say something to the effect that was contrary to “Being a Jew means eternal life is guaranteed, as long as you memorize the Law” … and make a ton of money by showing how salvation is based on net worth, measured in things.
Everyone goes around thinking they only have to be born into a religion, or be sprinkled with some water by a hired hand in a robe [or dunked in an industrial pool or country pond by someone with rolled up pants and sleeves] and ‘presto-chango’ – some duplication of the young rich member of some religion’s assembly of professionals is running around telling Jesus what to do, trying to test him as to the promises Yahweh made long ago.
Everyone is a Nicodemus, who thinks he or she can teach about spiritual matters, when none of them understand “being born from above [anew].” No one can fathom that his or her soul is destined for death-judgment-and reincarnation [or worse] because there is absolutely zero @inheritance@ of life eternal!!! Every soul in a body of pending death must @earn@ his or her way to that reward. To begin to do the work demanded [the Acts of the Apostles] to start down that path to Salvation, one must have a total understanding of who your personal neighbor is.
This is where all the liberal and conservative pastors and priests begin to act like he or she is some kind of god, where he or she can go around making promises, while also casting out some condemnations here and there. People want to read Jesus speaking of “love” – “Agapēseis” in this case – and go to town thinking [a syndrome of Big Brain Disease] that “love’ is that widely varying gamut of human emotions that make he, she, and/or it want to mate like wild monkeys, while getting angry at anyone who tells them he, she, and/or it is an idiot. The LOVE OF GOD is His Son, whom He personally handcrafted on the seventh day, as written in Genesis 2.
If one has not found self-sacrifice and self-identity submission [the figurative killing of one’s soul-flesh – use a crucifix if that works], so one’s soul can become A CHRIST – “Anointed” by Yahweh [that’s what the word means!!!] and then become the soul-womb of Yahweh’s newly wed (Spiritually) wife-soul and be where Yahweh has His Son’s soul resurrected [tell Yahweh how much you do not believe He can make more than one Jesus, if your soul is so brave!!!] IN YOUR OWN SUBMISSIVE SOUL. If that has not happened to YOUR SOUL SO THAT PERSONAL EXPERIECE BECOMES THE FOUNDATION OF YOUR FAITH, then you have absolutely no clue what GOD’S LOVE is.
Every companion reading to this one in Luke speaks of terms that modern Christians do not know, nor do they wish to learn. Those words are “Yahweh” – the name one’s soul must take in divine union – “elohim” – the life eternal that Yahweh placed in His Son Adam (same soul as Jesus) – “Christ” – the Spirit of Yahweh’s Baptism that erases all past sins – and “Lord” – the placement of Jesus soul in one’s soul [a wife of Yahweh], so the soul of Jesus becomes the “Lord” over one’s soul-flesh … as one’s NEIGHBOR within. One must be able to see how all readings set aside for this fifth Sunday after Pentecost [Proper 10] lead one to understand this lesson of “love one another with all your heart, soul, strength, and mind, as one must love that most divine soul so “nearby” it is one with you.**
Stop being some political activist that promotes seeing the whole wide world as like it is Mr. Roger’s Neighborhood. No one can save your soul but you; and, for you to begin to do that, you best fall in LOVE with Yahweh and become “in the name Jesus” – His Son reborn in you, as your Lord (your soul’s neighbor). When you stop playing little-g god, you can see how your trying to teach about spiritual matters, when not reborn from above [anew] is most futile.
Explaining the Readings 