Now the whole earth had one language and the same words. And as they migrated from the east, they came upon a plain in the land of Shinar and settled there. And they said to one another, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar. Then they said, “Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves; otherwise we shall be scattered abroad upon the face of the whole earth.” Yahweh came down to see the city and the tower, which mortals had built. And Yahweh said, “Look, they are one people, and they have all one language; and this is only the beginning of what they will do; nothing that they propose to do will now be impossible for them. Come, let us go down, and confuse their language there, so that they will not understand one another’s speech.” So Yahweh scattered them abroad from there over the face of all the earth, and they left off building the city. Therefore it was called Babel, because there Yahweh confused the language of all the earth; and from there Yahweh scattered them abroad over the face of all the earth.
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This is the First Lesson alternate to be read aloud if chosen on Pentecost Sunday, Year C, according to the lectionary for the Episcopal Church. This selection will be read before a singing of certain verses from Psalm 104, where David wrote: “You hide your face, and they are terrified; you take away their breath, and they die and return to their dust.” With this selection form Genesis chosen as the First Lesson, the New Testament choice becomes the mandatory Acts reading for every Pentecost Sunday, where Peter recited Joel’s prophecy as being fulfilled by their speaking in tongues. Peter said, “And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist. The sun shall be turned to darkness and the moon to blood, before the coming of Yahweh’s great and glorious day.” All readings on this day will accompany one from John, where the prophet wrote of Jesus saying, “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.”
In the first verse, where the NRSV translates: “Now the whole earth had one language and the same words,” this relates to the two prior chapters, which tell of the repopulation of the earth by Noah’s three sons. We learn of the curse placed on Ham and all the sons that came from Japheth, Shem, and Ham. In this repopulation, it must be understood much like the way Cain was banished and then was able to find a wife and have sons. This says others existed beyond the narrow scope of a story told of Adam and Eve and their children. The sole focus on Noah and his three sons cannot be seen from a lone perspective of inbreeding. Others obviously escaped the Great Flood, in various ways, just as there were other human beings on earth (created on the sixth day of Creation), which preexisted the fall of Adam and Eve. Adam and Eve were not the first human beings. They were the first priests sent by Yahweh to humanity. Likewise, all the descendants of Noah were not fit to be holy priests (as the curse on Ham shows), so they intermingled with others who escaped the Great Flood and joined together as survivors. To then find that collective with everyone speaking the same language becomes a statement that everyone was (as always, like Cain) suffering from the curse that is a natural tendency for human beings (souls within bodies of flesh) to fall away from Yahweh. This means “one language” means “one” is a self-directed form of “speech.” They do not talk to Yahweh for guidance anymore.
In the translation that says, “they migrated from the east,” the Hebrew says, “they set out from the formerly,” which means “the east” is a reflection (symbolically) on the ways of Noah; but the descendants had gone away from those ways. The Hebrew word translated as “plain” can equally mean “a valley,” where either “plain” or “valley” becomes a statement of stagnation (“plain”), if not some abysmal sinking to new lows (“valley)”. While the name “Shinar” is cloaked in mystery, one source says it means “Cast Out A Breach,” where “Breach” projects a “Gap” or “Rupture,” as well as a “Violation of Law.” When this is related to the “one language,” this place named “Shinar” speaks of self being a break from Yahweh, as a collection of peoples who no longer were the priestly descendants of Noah.
When verse three has these mutations come up with the idea that says, “Come, let us make bricks,” it is important to see a “brick” as a building block. More than a piece of mud baked into a physical “brick,” stuck together with tar or bitumen, the metaphor must be seen as a “brick” being an “idea.” In language, the building blocks are words that become joined together by rules of syntax. To take an “idea” and “burn” it means to purify it through testing the strength of “ideas” strung together; so, the result is a human brain has come up with a “truth.” When that is realized, the “one language” becomes mathematics, which is all based on tested truths – laws. Those became “truths” that were set in “stone.”
When we then come to verse four telling us those peoples then said, “let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves,” the Hebrew word translated as “city” means “excitement.” This means they were building themselves a ‘religion’ – something worldly to worship – which would “excite” their brains, making them think of themselves a gods. The “tower” is then not a physical structure, but everything up which the foundations of mathematics have been laid. This becomes everything constructed within a civilized society, where the physical is transformed into a model of the spiritual.
When this is built to the “heavens,” this literally means plans to travel into outer space, even colonize moons and planets, with televisions invented and Jews hired to creates fake projections of human beings conquering all universes known to human brains. When we are talking about post-Great Flood times, this could be the ancient tales of Atlantis (a civilization ten thousand years ago), where their “one language” was telepathy. In that sense,man had figured out a way to blow up a planet between Earth and Mars (the asteroid belt), while destroying all life that had previously existed on Mars. All of that kneels down and worships at the altar of almighty science, where the god “Maximus Cerebrum” is king [a.k.a. “Biggy Brain”].
When we begin reading that “Yahweh came down to see the city and the tower,” the Hebrew word translated as “came down” should be read as “descended.” It is foolishness to think Yahweh is not everywhere, at all times, All-Knowing and All-Seeing; so, to have “Yahweh descended” means the soul of Adam (the Son of Yahweh) is what was placed within human flesh on earth. This would lead to Abraham, in the lineage of souls that leapt over the multitudes of common humans, from Adam to Noah to Abraham (all in the ancestry of Jesus). “Yahweh descended” means the coming of the Yahweh elohim born into every Saint that has ever walked the earth. When mankind begins to think of itself as godlike, the Son of man needs to be around to show it the true path to everlasting life (away from reincarnation). Building nuclear bombs might make humans feel godlike; but it will condemn the souls of those who come up with those “bricks” of knowledge.
To confuse those big brains, Moses was sent to created a language of Yahweh, memorized (then written) in the “one language” of Yahweh – Hebrew. While all the peoples of the earth knew that “one language,” it told them no man is a god. Nothing created by mankind will ever redeem a soul from death. No soul in the flesh will invent a way to free itself from a return to the flesh of a little baby, having to start all over again … and again … and again. None of the big brains could figure out how to create a soul and give it immortality in the flesh. However, time and again they found they were masters at creating innovative ways for finding death, causing souls to start all over again.
When we find the Hebrew word “puwts” written twice (transliterated as “way·yā·p̄eṣ” and “hĕ·p̄î·ṣām”), translated by the NRSV as “scattered,” this should be seen as the flaw of human intelligence, which for all its strokes of genius is more often than not “scatter-brained.” For every “idea” laid, problems not planned on always jump up and cause the greatest minds to screech to a halt. “So, you figured out how to split an atom, did ya? Well, what do you do with the waste?” they are always asked. They scratch their heads, trying to motivate their brains to think harder. That is always the confusion that human brains create for themselves, when they try to play god. Thus, mankind ceased trying to make a name for itself. The presence of Saints led them to tremble and moan, “Yahweh please save us from ourselves!”
As an alternate reading for Pentecost Sunday, it is important to remember that the season of Easter is still in place. The Easter season is when the lessons are telling human beings their souls must be saved, which means raising them up from the death of a mortal existence. In this lesson, it is easy for big brains to begin to think they understand what Easter is all about; and, then they run off pretending to be graduates from Jesus’ school of Saints, when they are still unripe fruit, more apt to turn to rot than serve Yahweh as His Son again placed in ministry. The lesson of Genesis 11 is to stop trying to be a god and start submitting your whole being – body and soul – to Yahweh. When you kill the god within you – your big brain – you can be raised from the dead by the soul of Jesus taking the place of your sacrificial lamb soul. Only Jesus is allowed to go beyond Pentecost Sunday, even though Jesus will walk in many different bodies of flesh when that time comes.
in wisdom you have made them all; the earth is full of your creatures.
26 [25] Yonder is the great and wide sea with its living things too many to number, *
creatures both small and great.
27 [26] There move the ships, and there is that Leviathan, *
which you have made for the sport of it.
28 [27] All of them look to you *
to give them their food in due season.
29 [28] You give it to them; they gather it; *
you open your hand, and they are filled with good things.
30 [29] You hide your face, and they are terrified; *
you take away their breath, and they die and return to their dust.
31 [30] You send forth your Spirit, and they are created; *
and so you renew the face of the earth.
32 [31] May the glory of Yahweh endure forever; *
may Yahweh rejoice in all his works.
33 [32] He looks at the earth and it trembles; *
he touches the mountains and they smoke.
34 [33] I will sing to Yahweh as long as I live; *
I will praise lelohay while I have my being.
35 [34] May these words of mine please him; *
I will rejoice in Yahweh.
37 [35] Bless Yahweh, O my soul. *
Hallu-YAH!
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This is the Psalm that will be read aloud in unison or sung by a cantor on Pentecost Sunday, all Years, according to the lectionary for the Episcopal Church. It will follow the First Lesson choice, which can be the mandatory Acts selection, where the Spirit filled the Apostles with the ability to speak in foreign languages, attracting the attention of the pilgrims in Jerusalem for the Shavuot festival. We read: “All were amazed and perplexed, saying to one another, “What does this mean?” But others sneered and said, “They are filled with new wine.”’ If the First Lesson comes from Genesis, we will then read, They said to one another, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar. Then they said, “Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves; otherwise we shall be scattered abroad upon the face of the whole earth.”’ Following the first two readings, the New Testament selection will either be the Acts mandatory reading, or one from Paul’s letter to the Romans. In that he wrote, “When we cry, “Abba! Father!” it is that very Spirit bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ”. All will accompany the Gospel selection from John, where we are told Jesus told his disciples, “I have said these things to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.”
I have written my views on these selected verses from Psalm 104 twice before, when they were sung in Years A and B. Those commentaries can be viewed by searching these titles: “Pentecost Sunday 2020 – Part III (Psalm 104)” and “Harpooning the Leviathan” (2021). Both do well in explaining the words of David. Rather than restate what has been written before, I will only focus now on how this song of praise relates to the Year C readings that accompany it, as the grand finale to the Easter season.
The three unique reading selections for Pentecost Year C are those from: Genesis 11; Romans 8; and, John 14. Two of those three will be read aloud, along with the standards from Acts 2 and this Psalm 104. The Genesis reading places focus on the tendency of mankind to fall away from Yahweh, no matter how closely related they are by physical blood (lineage) to most holy men. The ones of Genesis 11 are all descendants of Noah; but they are headstrong for a self-identity that rejects a life devoted to serving Yahweh. That is until they realize the errors of their ways of self. The key words to understand in that reading are when we read “Yahweh descended.” This is relative to the Spirit made by Yahweh to possess souls (His Son – Adam-Jesus), who would confuse the brains of those who thought they knew it all, in a similar manner that Jesus confused the thinking of the Temple elite in Jerusalem.
In the Romans reading, Paul made it clear that those “led by the Spirit are the children of God.” That says, without being written, the vast majority that reject God and do not receive His Spirit are not His children. This is the error of thinking that makes so many Christians today think they are saved, simply because Jesus died on a cross thousands of years ago, knowing mankind was too weak to make such a sacrifice. That rubbish is like trying to build a tower to heaven, which cannot be done physically. When we read Paul say, “it is that very Spirit bearing witness with our spirit that we are children of God,” “our spirit” is each individual’s soul. Paul said to be a child of Yahweh, able to truthfully call Him “Father,” then one’s soul must be filled with “the very Spirit” that allows one to know that relationship. Paul wrote of a divine possession that must take place; and, people reject that Spirit by believing in false ideas that say, “Jesus did all the work, so you don’t have to do any work at all.” That denies the reason we always read on Pentecost from the Book of the Acts of the Apostles.
In the John reading, a drunken Philip has been moved by his possessing spirit (a taste of Jesus’ soul before the real deal would come on Pentecost) to ask Jesus, “Where does your father live?” When Jesus said, “Do you not believe that I am in the Father and the Father is in me?” that question confirms what Paul wrote, as Jesus’ soul was divinely possessed by Yahweh’s Spirit. Jesus then repeated, “Believe me that I am in the Father and the Father is in me,” then adding: “Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father.” That is an explanation that the sacrifice Jesus is about to make (being killed) will release his soul to fully fill the souls of his disciples. That foretold that their coming divine possession (on Pentecost Sunday) would make them all become Jesus reborn, each sent out into ministry, just as Jesus had been out in ministry.
When those clear themes of spiritual possession are seen, David’s Psalm 104 is the one that has him dwell on the Leviathan. Where David wrote, “Yahweh, how manifold are your works!” that says “many are the Acts of Yahweh,” with the NRSV saying “creatures,” when the word written in Hebrew means “possessions.” The Hebrew root word “qinyan” means, “something gotten or acquired, acquisition,” where the implication is “goods, possessions, or property.” Because Yahweh is wholly Spiritual, His “acquisitions” in the material realm are souls animating bodies of matter. It is this element of “possession” that led David to speak of the “sea dragon” or “sea serpent” that swam among the “sea” of “living things,” which are souls.
When David sang [NRSV translation], “There move the ships, and there is that Leviathan, which you have made for the sport of it,” the “ships” refers more to the “sailors,” rather than the lifeless crafts they man. This becomes a statement that parallels who Jesus said to Simon (Peter), James and John (of Zebedee), who were “sailors” as fishermen, told by Jesus, “I will make you fishers of men (meaning “men’s souls”). This becomes Jesus says his divine possessing soul within the souls of his apostles would be like the Leviathan David sang of, where the soul of Jesus was created by Yahweh “for the sport” of saving men’s souls from other equally possessing ‘Leviathans’ that swam among a sea of souls.
When David sang [NRSV], “All of them look to you to give them their food in due season,” this is like the bait on a fishhook. It says a fish can only be caught when it is ready to receive the spiritual food dangled in the water before it. When an apostle is filled with the Spirit of Yahweh and has the soul of Jesus resurrected within its soul, this becomes the bait, while the apostle is merely the hook. A hook alone will catch nothing; but when the hook holds the truth of the Word, a soul ready to sacrifice itself for salvation will ‘take the bait’ … ‘hook, line, and sinker.’
This receipt of the Spirit is then the larger fish eating the smaller ones whole. That physical reality is reversed in the spiritual truth. Rather than being swallowed whole, it is the soul that swallows whole the ‘Leviathan’ of Jesus’ soul. The soul dies in that transaction (given salvation and eternal life beyond the flesh), while it remains to animate its flesh as Jesus reborn. This is the meaning behind David then singing, “You give it to them; they gather it; you open your hand, and they are filled with good things.” “You give” and “they gather,” as “filled with good things” is a verse singing of divine oneness, where two are merged together as one, with the giver the new Lord and Master, leading the “gatherer” to “good” Acts.
For a soul alone in a sea of soul, which are all lost, given their freedom to find a home in the material world, to have David sing, “You hide your face, and they are terrified; you take away their breath, and they die and return to their dust,” the “face” of Yahweh is His Son. In the First Commandment [the first vow of divine marriage], a bride soul agrees, “I will not wear any other face before my Yahweh than His face” [where “panim” is the key Hebrew word to discern). A bride wears a veil to hide her face, only lifting it up after married, so her face is then that as a wife possessed by her husband. To “hide your face” speaks of a soul afraid to take the bait of truth and sacrifice self for a new face. Yahweh does not ever hide His face. The “terror” is brought on by one’s fear of submission of self, to a higher cause. To “hide one’s face” from marriage to Yahweh, so one will not wear the face of His Son (the possessing soul within one’s soul), then death takes away one’s “breath” that is a soul in a body of flesh, making the flesh return to dust, while the soul is judged as a failure (thrown back into the sea).
When David sang of the alternate taking place: “You send forth your Spirit, and they are created; and so you renew the face of the earth,” this sings of a soul submitting to Yahweh, receiving the Spirit of Yahweh in divine union, so a new self is “created.” The “earth” is one’s body of flesh, which takes on a new “face,” which is that of one possessed by Jesus. This leads one to become a “sailor” who helps Yahweh in ministry, fishing for men’s souls to marry Yahweh.
This ministry is the meaning found in David singing [NRSV], “May the glory of Yahweh endure forever; may Yahweh rejoice in all his works.” The “glory of Yahweh” is the soul He created in Adam-Jesus. That “honor, renown, glory” endures “forever” as the soul that allows souls eternal life, while never dying, as long as more men’s souls are caught and the continuation of Jesus reborn lasts. The ”sport” of the “Leviathan” created by Yahweh never ceases through the dead continuously being raised to salvation. The “rejoicing” is then done by those souls possessed by Jesus’ soul, who sing songs of praise by doing the Acts of the Apostles.
All of these verses sing of divine possession and the saving of soul by Yahweh. The name “Jesus” means “Yahweh Will Save.” This was found occurring after Noah’s death, after the sea of soul began to think they were gods, as nothing more than fish with tiny brains in a sea of lostness. Yahweh sent His Son to descend upon that school of fish and string them on a line as Yahweh’s catch. When Paul sat constrained in a Roman prison, he wrote that he had long before been caught by Yahweh, when His Son came and asked him why he persecuted Jesus. Jesus told his disciples that just as his soul was possessed by Yahweh, so too would their souls be possessed by Him, likewise being Jesus in the Father and the Father in Jesus reborn. That ability to call Yahweh “Father” made all souls [in the flesh of male and female bodies] brothers, all in the name of “Jesus.” Thus, this song of praise sys David also knew this possessing Spirit and the divine Son whose face David wore. All of Israel would become the fish caught and transformed into ministers for Yahweh.
As the Psalm to be sung aloud on Pentecost Sunday, when the lessons of being raised from the dead [the Easter message] must still be heeded, the “sport of the Leviathan” becomes the challenge placed before all Apostles, before they enter ministry. It is one thing to be caught and saved; but it is another thing to become the bait dangled on a hook, for the sport of saving souls. To enter ministry one must become the Leviathan of Yahweh, in the name of His Son, because that is the only way one is capable of feeding lost souls the truth, so they will take that bait and be saved.
All who are led by the Spirit of God are children of God. For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, “Abba! Father!” it is that very Spirit bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ– if, in fact, we suffer with him so that we may also be glorified with him.
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This is the optional New Testament reading choice, if Acts 2 is read as the First Lesson on Pentecost Sunday, Year C, according to the lectionary for the Episcopal Church. It will follow the Acts reading, where it is written that Peter told the crowd of pilgrims, “This is what was spoken through the prophet Joel: `In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy”. That will be followed by a singing of Psalm 104, where David wrote: “You send forth your Spirit, and they are created; and so you renew the face of the earth. May the glory of Yahweh endure forever; may Yahweh rejoice in all his works.” All will accompany the Gospel reading from John, where at the final Seder meal for Jesus he told his disciples, “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.”’
These verses are included within the whole selected for public reading on Trinity Sunday, in Year B. I wrote about Romans 8:12-17 and published that commentary in 2021. That posting is named “Being a child of God demands self-sacrifice” and can be accessed by clicking on the link. Today, I will address just these verses set aside for reading on Pentecost Sunday, Year C.
Yahweh is within. His radiance is his face on a Saint, as Jesus resurrected.
Because the NRSV translation above is a paraphrase that takes a preconceived idea and supports that agenda, making it difficult for a casual reader to discern the truth by oneself, I will do literal translations of these four verses. You will notice how verse fourteen follows a period mark that ended verse thirteen, making verse fourteen become a new statement of thought. However, the first word of verse fourteen is not capitalized. This shows that the rules of syntax (from which preconceived paraphrases come) are to be discarded, so a divine syntax shows importance to be found in every capitalized word (in the Greek text).
Please take note of the presence of a left-right arrow (⇔), which is a mathematical symbol that states, “if true to the left, then true to the right.” Thus, this symbol of truth being written in words says, “eisin” is equal to “Theou,” when all tests of truth are made. This becomes an unstated statement, which the NRSV cannot tell (or prefers not to).
The translation of verse fourteen is this:
“how many indeed to Spirit of God (they) are guided , these sons (they) exist ⇔of God .”
This rather simple statement says the test of truth is relative to “how man indeed” are those souls that “exist truly of God”. This does not include everyone, simply because all souls are the “breath” (a lower-case “pneumati”) “of God,” placed within their bodies of flesh at birth. Those are then “sons” (lower-case) and daughters of man, born of human parents. This makes the test of the truth of the left-right arrow be a soul (lower-case “breath”) having been raised by the “Spirit” (capitalized, thus having a divinely elevated meaning, relative to Yahweh). The soul must “indeed” go “to Spirit” and have receive the “Spirit of God,” so that inner presence (not something told them by some external source) makes each “be guided, led, carried, or brought” by that “Spirit of God.” Not everyone is so “guided,” therefore the first word poses this to be the variable, as “how many” is “indeed” to be determined by a test of truth.
The Greek word written by Paul that has been poorly translated as “children” is “huioi,” which is the plural form of “huois,” meaning “a son.” It is possible to expand the scope of this word’s usage to “a descendant,” which is relative to a bloodline of human beings; but “children” is nothing more than some male-dominated theological philosophers getting together and coming up with the agenda that says, “Hey guys. You know most men have stopped following Christian religions because we are so obviously fakes; but we still have the women in the fold, thanks to letting women become priests. So, what say we change all the text that we do not understand about the masculine spiritual plane to “sons and daughters,” “brothers and sisters,” and generically “children”? Sound good to you guys?”
The reason Paul wrote “sons of God” is because the “how many indeed” that survive the test of truth are those who are ALL Jesus resurrections in new bodies of flesh (be them male or female). So, since ALL are tested to be true as Jesus reborn, then ALL are “sons of God,” ALL are Jesuses reborn (a male Spiritual entity). But, then, it takes a soul who passes the test of truth to know that and teach that to other souls.
Now, there is reason for the NRSV to be influenced to see “huioi … Theou” and pull “children” out. This is because verse sixteen says, “tekna Theou,” which does translate as “children of God.” Still, “tekna” does not “children” make out of “huioi.” The word “tekna” will be written in verse seventeen, but not directly connected to “Theou.” All of that is putting the cart before the horse; and, it does not speak as passing a test of truth, when one makes up bad translations for divine text.
Verse fifteen is then written as this:
“Ou gar elabete pneuma douleias palin eis phobon , alla elabete pneuma huiothesias ,en hō krazomen , Abba ! ho Patēr ! “
In that, the words “elabete pneuma” are repeated, where “pneuma” is written in the lower-case, so it is not a reference to the capitalized “Pnumati”. Those two words say, “you have received a spirit,” where the lower-case can be understood as a soul, which is the “breath” or “spirit” of life, in an otherwise scoop of dead matter (clay, dust, cells, etcetera). By realizing that, the whole of verse fifteen translates literally to state:
“Not indeed you have received a spirit of slavery once more into something to fear , but you have received a spirit of adoption [of sons into a divine family] , within which we scream out , thisAbba ! this Father !”
The first word in this verse is capitalized (following the period mark that ended verse fourteen), but the capitalization of “Not” is divinely elevated to be a statement of what “Not” a spiritual presence is (one making one truthfully “exist” as a “son of God”). Here, the “Not” leads to “a spirit received” again being placed in possession (from the Genitive case stating first “of slavery” and second “of adoption”). The “Not” is then a divinely elevated statement that says “sons of God” (when truth be told) are “Not” possessed by lesser “spirits,” such as we read last Sunday about the “spirit Python,” and we read today in David’s Psalm 104 of the “spirit of the Leviathan.” A demonic “spirit” would most certainly “enslave” a soul to sinful acts; but the girl told of in Acts was a “slave” to a lesser “spirit” than Yahweh’s “Spirit.” Those lesser (lower-case) ‘spirits” cause the souls they possess great “fears.”
Now, the possessive case of the Greek word “huiothesias” (from “huiothesia”) says one is “of adoption” spiritually. The root word is defined as “adoption,” implying “adoption as a son into the divine family.” (Strong’s Usage) HELPS Word-studies adds, “properly, sonship (legally made a son); adoption.” When the word “sons” is then seen as gender specific for this “adoption,” the reason is girls would not be “adopted.” They would be married, as a state of possession that is ownership. Girls would become the wives of the men possessing them; but boys would be adopted, becoming “sons” of the men possessing them. While that is a physical world definition, when Paul was writing about “spirits,” his second segment in verse fifteen is then pointing out a soul (“a spirit of adoption”) would be possessed as “a son,” which is then a statement of the resurrection within that soul by the Son of Yahweh – Adam-Jesus. When that “adoption into the family” is made, then the “sons existing truthfully of God” are reborn as the Son of Yahweh, who we Christians call Jesus.
Now, this “spirit of adoption” is one’s soul. A soul is “a spirit.” The soul in a body of flesh is feminine, thus not adoptable. A soul in a body of flesh becomes a girl (feminine essence, brought on by the body of flesh, where the earth is feminine essence), which must marry Yahweh. That divine union brings forth His “Spirit” (capitalized “Pneumati”) and that “Spirit” then possesses the soul and the flesh, cleaning them so all sins are removed. Once the cleansing has taken place, then the soul becomes opened to receive the soul of the Son of Yahweh. Since souls are masculine essence (everlasting), the presence of Jesus’ soul in a married soul makes that soul be “adopted as a son,” to match the spiritual gender of Jesus. This means one’s soul is first a wife (a girlie girl), before it becomes a “son of God” (a manly man). All gender in the spiritual realm is masculine, therefore it penetrates into the femininity of the material realm, which received in order to reproduce life.
It is then this sudden change within one’s soul, where one personally knows Yahweh as Jesus reborn; and, that immediately leads the soul of Jesus to “cry out, Abba!” This identification as Jesus reborn, where one’s soul is one with the Son of Yahweh, makes one’s soul also “scream out,” from first awareness of this divine relationship – a brother of Jesus (regardless of what physical sex organ the body of flesh possesses) and a “son of Yahweh.” One’s own soul cries out with Jesus, saying, “Father!”
In verse sixteen, Paul then tied these two concepts together. His Greek states this:
In this, the Greek words “auto” and “hēmōn” are similar, in the fact that each becomes a statement of a soul or souls, such that “self” or “oneself” (in the singular) and “a multitude of “I”s or “us” is relative to the life “breath” that comes from a “spirit” animating dead matter. Thus, it is important to see the live souls involved as the true focus of this verse. It can literally be translated in that regard to say this:
“one’s soul this Spirit [divinely capitalized, as of Yahweh] (itself) testifies together with this spirit (lower-case, ordinary soul) of our souls [ourselves] because we exist children of God .”
In this, the capitalized “Spirit” can only be known by a lower-case “spirit” (a “soul”), in order for it to “testify” or be a “witness” of that presence “together with” it, so two are one. The Greek word “summartureó” means “to testify or bear witness with,” implying “I bear witness together with.” (Strong’s) This must be seen as personal experience, so it is in no way hearsay evidence presented. This relates back to the left-right arrow, where the test of truth is personal experience, where knowledge makes one verifiable as a “witness.” It is not being told to believe something, when the only personal experience one has is with the one telling one to believe. To be able to “bear witness with” the “Spirit,” one must be a soul married to Yahweh, having received His “Spirit” in divine Baptism, so one has FAITH enough to “testify together with” that “Spirit.” This is what it means to be an Apostle (a word meaning “messenger,” where the message brought forth is the truth of Yahweh, from the Son).
This is then the proof that two joined as one are the “children of God,” “because we exist” two as one. Following the oneness of one’s soul with Yahweh’s “Spirit,” one’s soul then gives birth to the Son (the purpose of marriage is to make a child). Because this is a Spiritual marriage, the child born is the soul of Jesus resurrected in one’s soul. This rebirth in one’s soul is what makes one be a “son of God.” So, many souls all reborn as the same Jesus makes them all able to “testify together with our souls, because we exists as the children of God” … all named Jesus. All are the “sons of God.”
This then led Paul to write verse seventeen, where the Greek he wrote is this:
“ei de tekna , kai klēronomoi ,klēronomoi men Theou , synklēronomoi de Christou ,eiper sympaschomen , hina kai syndoxasthōmen .”
This literally translates to state:
“for as much as now children , heirs , heirs truly of God , co-inheritors now of Christ , if so we suffer together with , so that kai we may be joined approvingly .”
Having ended verse sixteen telling that the union of the “Spirit” with the “spirit” (that is one’s soul) is what establishes the relationship that allows a soul to call Yahweh “Father.” As such, being “children of God” means one inherits eternal life. This can only come through this divine union and oneness. This becomes the truth of the left-right arrow being confirmed, when Paul wrote “heirs truly of God.” Only when one’s soul is possessed by Yahweh (the Genitive case “Theou”) can one inherit salvation.
When Paul wrote of being “co-inheritors now of Christ,” the Genitive case applied to “Christou” says one is possessed by Yahweh, which is evidenced by His “Spirit,” which is only given to His wife-souls. The word “Christ” is NOT the last name of Jesus. The word “Christ” is NOT singular because Yahweh is limited to one “Christ” (by some idiot human being that thinks that nonsense). David was a “Christ,” although the Hebrew word written in First Samuel says he was a “Messiah” (English translation of the Hebrew “mashiach,” with capitalization implied in English). The whole world could be “Christs,” if Yahweh so chose, Him having found all souls willing to marry Him and submit fully to His Will. What Paul is saying here is all who are truly resurrections of the Jesus soul in theirs, becoming “children of God” as Jesus reborn in all, those individually are granted salvation (the name “Jesus” means “Yahweh Saves”). Thus, as “co-inheritors of salvation, through Jesus,” each will have been “Anointed” (the meaning of “Christ”) by Yahweh, as His Son reborn.
In the Greek word “eiper,” which means “if perhaps,” implying “if indeed, if so,” while properly meaning “if it be so,” “if really,” “if indeed,” “if after all (since)” [Strong’s and HELPS Word-studies], the truth is confirmed when “we suffer together with” Jesus. Just as Jesus died on the cross to release his soul to resurrect in the souls of others [the Easter theme of being raised from the dead], so too does a soul have to equally “suffer death” and get “buried” in the past. There is no one who knows the truth written by Paul that says, “Jesus died on the cross so your sins can be redeemed.” Jesus died, so too do every other soul in flesh have to die of self-ego, so the death allows the soul of Jesus to resurrect within it. Dying of self-ego is necessary to submit one’s soul to Yahweh and be washed clean of all past sins by His “Spirit.” When Jesus comes into a cleansed soul, it will be as the new Lord over that dead soul and flesh, leading it to righteousness, so there will be no returning to sinful ways.
In the Gospels telling of Jesus suddenly appearing in the upper room, in their midst when the door was locked, that tells of the soul of Jesus suddenly appearing within each soul present in that room. Because Jesus had just died on a cross and had wounds that proved who he was, his soul amid each of the other souls caused them to likewise suffer as he had, so their bodies of flesh projected the same wounds Jesus’ body had. When they saw the nail holes in his hands, they saw them in their own hands. Likewise, the pierced side wound was present in each body of flesh in whom the soul of Jesus suddenly appeared. We are told by an angel, “Do not look for Jesus in an empty tomb, as he is risen.” Similarly, Jesus told the Sadducees that Yahweh “is a God of the living, not of the dead.” So, to suffer with Jesus is to known his wounds in one’s own flesh.
When Paul then wrote “so that,” that says one willingly submits oneself to the suffering of death … as one used to be … so the soul of Jesus can then be “joined approvingly” for eternity. The Greek word “syndoxasthōmen” matches the conditional of “for as much as” or “if,” by saying “one may join in approving” or “be glorified together.” In the use of the word “glorify,” this means to take on the “love” of Yahweh that was built into the Son. This says only a soul filled with the “glory” of Jesus will be judged by Yahweh as worthy of His heavenly realm. Thus, Yahweh approves a soul and the soul approves the presence of Jesus’ soul; and all live together happily forever and ever.
As an alternate reading selection, which will also be read in another season (so, not a one shot deal), the Easter purpose for this selection is to show Paul writing clearly what is required for salvation. One’s soul must be raised from the dead and possessed by Yahweh and His Son Jesus. There is no getting into heaven alone, through will-power. While the NRSV has translated these four verses so generically that no one will be led to self-sacrifice because of what they say was written, it is up to each individual soul to care about salvation, enough to take more than the three minutes the modern attention span is for religious studies and see for yourself what these verses say TO YOU! You are the one who will pay the price for doing nothing, based on others telling you, “It’s okay. I do nothing too. Jesus died for my sins. I believe that.” What’s another eighty year’s worth of repeating life in a new body of flesh to find out the truth?
Philip said to Jesus, “Lord, show us the Father, and we will be satisfied.” Jesus said to him, “Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, `Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves. Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father. I will do whatever you ask in my name, so that the Father may be glorified in the Son. If in my name you ask me for anything, I will do it.
“If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.”
[“I have said these things to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.”]
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This is the Gospel selection that will be read aloud by a priest on Pentecost Sunday, Year C, according to the lectionary for the Episcopal Church. It will follow a Frist Lesson, which will either be the mandatory Easter reading from Acts, or a selection from Genesis. If the Acts choice is first, then we will read, “[When pilgrims from all around the world heard Galileans speaking] in our own languages we hear them speaking about God’s deeds of power.” All were amazed and perplexed, saying to one another, “What does this mean?”’ The Genesis selection (if chosen) will state, “Now the whole earth had one language and the same words.” That will precede a singing of Psalm 104, where David wrote: “All of them look to you to give them their food in due season. You give it to them; they gather it; you open your hand, and they are filled with good things.” That will be followed by the New Testament reading, which will either be the Acts choice or one from Paul’s letter to the Romans. If the Acts selection is the First Lesson, then we will hear Paul saying, “if children [of God], then heirs, heirs of God and joint heirs with Christ– if, in fact, we suffer with him so that we may also be glorified with him.”
In this last Sunday of the Easter season, where all Gospel readings have come from John’s Gospel, it is worthwhile to point out that John was not old enough to get drunk on Seder wine. Neither he nor Jesus (his father) had become drunk on wine; so, John wrote much more detail of the words Jesus spoke to his disciples at the second Seder meal and the time for singing songs and getting drunk afterwards. In the other three Gospels that tell of the ‘Last Supper,’ Matthew wrote nineteen verses about that dinner, before entering Gethsemane. Mark wrote twenty; and, Luke wrote thirty-two. Those three Gospels amass seventy-one total verses about this evening, before Jesus’ arrest at the place of the wine press. John, on the other hand, wrote five whole chapters, totaling one hundred fifty-five verses. His mind was lucid, while all the brains of the other adults involved (who wrote of their witness) were so dulled by alcohol that they wrote less than half as much as did John, with much of that written by the three being repetitive, adding little that is new. This says that John was sober; and, this reading selection begins with Philip being drunk on Seder wine, which prompted his tongue to wag freely, letting how little he knew prior be known then.
Verse eight begins this reading, omitting that which Jesus said prior, which motivated Philip to say, “Lord , show us the Father ¸ kai it satisfies us .” Here, the use of the word “kai” says John made it important to know that Philip spoke for all of the disciples (“us”), saying their being able to see Jesus’ “Father” was then necessary for them to truly know what Jesus meant, when he spoke of the “Father.” When Jesus spoke that word, the disciples heard it in the lower-case, as “father,” meaning their brains computed that relationship title with their own biological “fathers.” They also knew Joseph (the husband of Mary, and the “father” of James, Jesus’ half-brother) was dead; so, Philip was loosened by Seder wine (and the presence of Yahweh’s Spirit) to speak the truth: that all disciples questioned much of what Jesus said. They (when not drunk) were used to biting their tongues, when they heard Jesus say confusing things to them.
What Jesus said, stated in the unread verse seven, is this: “if you had perceived me , kai this Father of me could you have perceived ; away from at this moment you perceive him kai you have perceived him .” In this, the Greek pronoun “auton” is repeated twice. That word generally means “him.” It is the third-person singular possessive pronoun that also says “himself” or “him same,” with the element of “self” referring to a living spirit, as a “soul.” This means the depth of what Jesus had said is this: “if your soul [“you” or “yourself”] had perceived my soul [“me” or “myself”] , kai this Father of my soul [“me” or “myself”] could your souls [“yours” or “yourselves”] have perceived ; away from at this moment your souls [“you” or “yourselves”] perceive him [His Spirit] kai your souls [“you” or “yourselves”] have perceived him [His Spirit] .”
In that, when Jesus say “away from at this moment,” this is the drunken state that all the adults were in, which prompted Philip to speak freely. This is says the drunken state allowed the souls of the disciples and followers to cease seeing only in the physical, so they could glimpse the spiritual. When not drunk on Seder wine, Jesus said his disciples were ‘drunk’ on the Spirit of Yahweh that Jesus afforded them to be possessed by. That divine possession elevated their souls (much like alcohol does artificially), so through their mind’s eye they could see Yahweh on the face of Jesus. This is depicted in art as a halo that radiates out from the head. The disciples “perceived” there was something about Jesus that was godly, even though their normal eyes kept them from seeing the spiritual truth.
On a physical level that stated the truth, “away from at this moment you perceive him” says at that time in the disciples’ lives, they saw Jesus as separate from (and above) them. When they looked at Jesus, he was “away from” them. In the same externalizing of ‘holy men,’ the disciples ‘saw’ Yahweh (God) as “away from” them too. As such, they externalized Yahweh as the God of heaven, seeing heaven as some distant, unknown spot … like above the clouds, in outer space. What Jesus was telling them was, “When you see me, you see Yahweh, because I wear His face over my face. This is because ‘heaven’ is the divine Spirit of Yahweh within. Yahweh cannot be external, at any time.”
When Jesus then responded to Philip, saying “So much to time in company with your soul [“you” or “yourself”] I exist , kai not your soul [“you” or “yourself”] has perceived my soul [“mine” or myself”] ?” This says (when words like “hymōn,” “eimi” and “me,” along with the second-person attachment of “you”) that Jesus explained to Philip that their two souls had been joined since the beginning, when Jesus welcomed Philip as a disciple of his. That spiritual connection (an inward presence known) should have made it understandable to Philip who Jesus was.
That then moved Jesus to say, “this having perceived me has seen this Father ; by what means you say , Show me this Father ?” In this, John capitalized the Greek word “Deixon,” which divinely elevates the meaning intended by Jesus speaking that word, which means “to show,” while implying “I point out, show, exhibit; met: I teach, demonstrate, make known.” The divine elevation asked Philip “How does one make known the Father?” when the Father is clearly known to be Yahweh. This is Jesus asking all the disciples, “Do you not think I am the Son of Yahweh?” In that regard, it implies, “Don’t I resemble the Father, as His Son?”
In verse ten, Jesus asks the question that projected beyond Philip and beyond the human beings sitting in that room with Jesus, reaching the souls of everyone calling himself or herself a Christian today. His asking, “Not you have faith because I [your self-identity] within this Father , kai this Father within my soul exists ?” That asks the basic question of faith, which can only come from personal experience (the “I”) that knows the Father, because one’s soul has Yahweh within oneself. It is then the presence of Yahweh within Jesus (he is THE Yahweh elohim), so one’s soul knows Yahweh because one’s soul has the resurrection of the soul of Jesus within one, so one’s soul knows Yahweh through the Son. This question then asks us today, “What do you think the meaning of Christianity is? Some club you join and pay dues to be a member, without ever having to do anything more?”
Jesus then added, “these words that I [again, one’s self-identity] speak to your soul , away from my soul not I speak , this now this Father within my soul dwelling he causes these words of His Spirit .” This says that Jesus does not manufacture anything he says, as he only speaks what the Father leads him to say. This is then a clear statement of divine possession, where the soul of Jesus [a creation of Yahweh in Eden – as Adam] is totally possessed by Yahweh. For Jesus to have even one disciple, it would be for the same purpose of divine possession. So, by understanding that simple principle [and true believers have faith that souls possessed by demonic spirits were cleaned by the soul of Jesus speaking as Yahweh commanded to remove those spirit possessions], all true Christians will speak what the Father has Jesus say through their bodies of flesh, after having committed their souls to Him in divine union (possession willingly, as a marriage of two as one).
In this, it is important to realize that the Greek word “pisteuó” means “belief” and is translated as that. The word also means “have faith,” where there must be seen a difference between “belief” and “faith,” such that “belief” relates to physical functions of a brain [reason and rationale], whereas “faith” relates to a sense of feeling that goes beyond a need for a brain to justify it. This is the question Jesus asked to Philip being clarified, because it is an impossibility to prove Yahweh to a brain. However, when one has experienced the presence of Yahweh within, then one develops “faith,” which cannot be defined in physical terms.
As such, verse twelve has Jesus saying, “Truly , truly , I say to your souls , this having faith into my soul , these works that I [again, self-identity] do , kai he likewise he will do , kai greater than these he will do , because I [self-identity] advantageous for this Father am journeying .” In this, Jesus is making mention of the disciples having been given special talents in intern ministry, where they all performed deeds in the name of Jesus. They did them as “I,” which was the soul of Jesus within them. Jesus was next speaking about the future, when the apostles would do “greater works” than those of interns. This would then be when the apostles identify as Jesus reborn, so the soul of Jesus “goes” or “travels” in their bodies of flesh, which is “advantageous for” both “the Father” and the souls of the apostles. In short, when Jesus said “I for the Father am journeying,” that spoke not of his pending death [him going away to the Father, because the Father was already in him], but of the apostles’ pending ministry.
In verse thirteen, Jesus then continued, by saying “kai whatever you might ask within this name of my soul , this I will do , in order that he may be honored this Father within this Son .” This is led by the word “kai,” which says importance must be found in this greater ministry that will come “in the name of Jesus.” When the word “mou,” is stating the Genitive case (the possessive) that says one’s soul is ”of mine” or “of my soul,” says being “in the name” means two identify as one, with Jesus the dominant Lord and the host soul the submissive subject (a possession). When a soul “asks” for something to be done for another, then it will be Jesus (“I will do”) that Acts, in the body of the apostle-messenger-servant. It is then those Acts in the name of Jesus that will prove one has been “glorified” by the inward presence of the Love of Yahweh, which is the renown of His Son.
Here, the word “glorified” must be seen as more than some indefinable glow (the aura) that overcomes one. No one will ever come up to an apostle and ask, “What is the glow around your head?” prompting an apostle to respond, “Oh, that’s just my glory.” The Greek word “doxazó” means “to render or esteem glorious (in a wide application)” (Strong’s Definition), where that “wide application means it is near impossible to clearly define what “glory” or “glorified” means. I have written about this before; but to repeat now, “glory” is the love of Yahweh placed into His Son Adam (who is the Yahweh elohim that was created so “Yahweh Saves” souls, therefore his name is also “Jesus.” Thus, the simple and clear meaning of “glorified” is a soul having become one with the soul of Jesus, so “glory” means knowing the love of Yahweh [which is far beyond any human definitions of “love.”
In verse fourteen, Jesus then added by saying, “if a certain thing you petition my soul within this name of my soul , I [self-identity] will act .” In this, the NRSV translates the Greek word “ti” as if Jesus offered his apostles a blank check – “anything.” The word (wholly as “tis”) means “a certain one, someone, anyone,” while implying “any one, someone, a certain one or thing.” Just to be clear, Jesus did not promise any televangelists that they could cry crocodile tears, pleading before television cameras, “Jesus … PLEASE … in your holy name … JEEESUS … give me the money to buy a ninth personal private jet, to go along with my fifth mansion … that I need to do your work on earth.” Satan will grant that wish; but Jesus told his apostles, “if you ask for certain things or certain people, as a soul Jesus has been resurrected within … the truth of “in his name” … then Jesus will Act, while it appears a normal human being did those acts.
In verse fifteen, John recorded Jesus proposing another conditional scenario, this time writing a capitalized “Ean,” which becomes divinely elevated as a ‘Big IF.’ This should be read as establishing how Jesus said “if a certain thing you petition” is met. The “Big IF’ that all televangelists do not possess is the “love” that should [a conditional word, in the subjunctive mood] come into one’s soul as Jesus resurrected – “in my soul” [“me”]. “If” that “love” is within one’s soul, then “these commandments these mine you will keep.” This says the “love” of Yahweh that brings about a divine union between His Spirit and one’s soul will then bring the ”love” of Yahweh into one’s soul as the soul of Jesus resurrected. Because this is all relative to a divine marriage, the marriage vows are the Law, which will then be written upon the walls of a soul (one’s heart-center). The bond of “love” with Yahweh means always abiding by the Covenant agreement. Jesus comes within one’s soul to ensure those Laws are forevermore maintained. So, “If you love mine,” then you obey all commands. That is the obedience of a subservient wife to a most Holy Husband.
When the capitalized “If” of verse fifteen is assured and one keeps the commandments of Yahweh from “love,” then Jesus began verse sixteen (as John wrote) with the capitalized “Kagō,” which is a contracted word that combines “Kai” and “egó,” as an important statement of “I” (Jesus’ soul) being joined with another soul (the great importance of two in one). This verse then says literally, “Kai I will ask this Father , kai another Helper he will give your soul , in order that he may exist ⇔ « in company with your souls into this age »,” Within this is a mathematical symbol, called a left-right arrow, where a statement of truth must be found. That truth is “he may exist,” which is the “Helper” sent by the Father, where that coming will last forever (“into this age”). In this, the “Helper” is the soul of Jesus resurrected within a soul possessing a body of flesh, made possible by the “Spirit” of Yahweh (divine marriage). The double angle brackets enclosing “in company with your souls into this age” makes that a statement of spiritual presence, not physical. Thus, Jesus will exist reborn into flesh, while the soul Jesus has been resurrected within will be forever joined with the Spirit of salvation to that soul.
Following the double angle bracket that ended verse sixteen, verse seventeen then has Jesus clarifying, “this Spirit of this of truth , which this world not it is able to take hold of , because not it perceives itself , nor knows it . your souls you know it same , because beside your souls it remains , kai within your souls it will exist .” This is Jesus answering Philip, telling him why he cannot “show him the Father.” The “Father” is as visible as is “the truth,” which can only be known when “this truth” takes possession of one’s soul, via the ”Spirit,” so the “truth” is known. The “world” becomes the generality of other human beings, whose souls are married to their physical bodies of flesh. Because the “Spirit” is not physical, it is impossible for the world to perceive it, Yahweh, or even their own souls, demons or ghosts.
In the last segments of this verse, Jesus used the third-person regularly to make it easier to call the “Spirit of this of truth” an “it,” rather than a separate entity, like a soul. Still, “it” can only be “perceived” when “it” is the “same” with one’s soul [“you” or “yourself”]. The Greek word “para” means “from beside, by the side of, by, beside,” where that is another statement that says two are joined as one. This presence “close beside” says “it” “remains” with “your souls” [“you” or “yourselves”]; and, John placed a “kai” to make it importantly be known that the intent of Jesus was to say “within your souls [“you” or “yourselves”] it will exist.”
At this point, the Episcopal Church skips forward eight verses, making verses twenty-five through twenty-seven optional for a priest to read. Part of the reason for the skip over and optional reading verses is verses twenty-three through twenty-nine are read on the sixth Sunday of Easter (just two weeks prior); so, they will not have been ignored. The reason for repeating these three verses (optionally) is Jesus refers for a second time to a capitalized “Paraklētos,” or “Helper” – the only two times that word is written in chapter fourteen [John is the only writer to use that word, writing it five times: four in his Gospel and once in his first letter]. This means the Church has made it possible for a priest (thus the congregation) to teach about this “Helper,” further clarifying it is the “Spirit” of Yahweh.
In verse twenty-five, John wrote of Jesus saying, “These words I have said to your souls , beside to your souls abiding .” This becomes a repeat of that said at the end of verse seventeen, where the same use of “para” says more than Jesus being in the same room with his disciples. When the word “hymin” (written twice) as the possessive pronoun plural, meaning “yourselves,” the element of “selves” should be seen as “souls.” Thus, Jesus is saying to his drunken disciples (who will not clearly remember these words to write them in their Gospels) spiritually the truth. The soul of Jesus is speaking with the souls of his disciples, with those souls being able to recall this conversation once they are fully resurrected as Jesus. That will be when their souls submit fully to Yahweh (not themselves, sacrificing their souls to His Spirit), so when Jesus’ soul is later resurrected within theirs, it will no longer be “beside” their souls (as a taste of Jesus within), but the Lord over their soul-body entities. At that time, Jesus will lead his apostles to do his Acts on earth, as their Spiritual Lord.
It is in verse twenty-six that Jesus repeated the word “Paraklētos,” with that full verse translating literally as this: “this now Helper , this Spirit this Sacred , this he will send this Father within this name of myself , that one your souls will direct all kai he will cause to remind your souls all that have said to your souls I [the self-identity that has Jesus within] .” Here, Jesus clearly said that his presence (partially) within the souls of his disciples – as a spirit presence “beside” theirs – was “this Helper.” It was the soul of Jesus extending from his place in his physical body into them and theirs, which was limited in how much Jesus could be divided and present partially in many others. Still, his presence as “this now Helper” was how the disciples could do miracles ‘in the name of Jesus,’ while in internship.
From that, Jesus further clarified this was only possible through “this Spirit,” which is the marriage of a soul to Yahweh. It is His “Spirit” that makes all things possible Spiritually. Souls are breathed into bodies of flesh by Yahweh; but His “Spirit” is what makes one become “Sacred, Holy, or Set apart by God.” Only when one’s soul has been cleansed of all past sins can one be deemed “Holy.” Here, it is vital to understand that the “Spirit” is not that to be deemed “Sacred” or “Holy,” as such a judgment becomes a lowly soul in just cleaned flesh casting judgment on the “Spirit” of Yahweh, which becomes judgment on Him. No human being has the authority to judge Yahweh, in any way; and, Yahweh will not tell Jesus: “Oh, I need some love today, so tell the apostle to deem me Holy.” The only thing that can be deemed “Sacred, Holy, or Set apart by God” is the soul in a body of flesh. It is the presence of Yahweh’s “Spirit” that makes that spiritual transformation take place, transfiguring a formerly lost and lowly soul on the earth plane into a Saint (as Jesus reborn). Thus, the repetition of the Greek article “ho” makes a soul in the flesh become “this.” It is “this Spirit” within a soul in the flesh that makes “this Sacred” on the earth.
In the third segment, Jesus is explaining that his soul can be sent into other souls partially by the power of Yahweh, “this Father.” The soul that is “named” “Yahweh Will Save” (the meaning of “Jesus”) can then be extended into countless other souls, because Yahweh is omnipotent. He has the ability to do anything Spiritually.
Jesus then said that his soul extended into theirs (“beside” their souls) was to “direct” them to act righteously, in “everything” they do. Here, Jesus importantly (from John writing the word “kai”) said his soul (extended into theirs by the hand of Yahweh) will “cause to remind” them spiritually of “everything” Jesus taught them Spiritually. Jesus has been their teacher – their Rabbi – so his lessons have been meant to be remembered. Rather than them needing to carry a book of notes (Things Jesus Taught), as reminders, Jesus told them the extension of his soul “beside” theirs was the “reminder” to act as Jesus, while interns in ministry.
In verse twenty-seven, Jesus then added, “Wholeness I permit to your souls ; joined together mine I [self-identity of Jesus] place to your souls ; not according as this world places , I offer to your souls . not he let be troubled of your souls this inner soul , nor he let it fear .” Here, twice Jesus spoke the word “Eirēnēn,” the first time capitalized and the second time in the lower-case. This is first a divinely elevated statement, where the routine translation is as “Peace” (when nobody can define that so all understand it … like “glorified”). The reality is the word means “Wholeness,” which relates back to John’s Revelation, where twice Jesus’ soul said he was “this Alpha,” which brings “Completeness” to the incomplete “Ὦ” (John wrote the letter symbol – capitalized). As such, the meaning of “omega” can be realized by the presence of Jesus within one’s soul – bringing about the “Great O” [“O mega”]. Thus, the second use is better stated as the intent of “joining together” two souls: that of Jesus and that of the host being saved by Yahweh.
The first-person presentation of “egō didōmi” (where forms of “didómi” are written twice) can translate as “I give,” but the word implies also “I offer; I put, place.” In that regard, it is not so much a gift (as “give”) but an opportunity for “Wholeness” to be gained. Thus, the presence of Jesus’ soul in one’s soul is an “offer” for salvation. That means it is then up to that soul to take that “offer” and produce the Acts that justify salvation. This is then why the soul of Jesus is “put” or “placed” within one’s soul. That can only come after one’s soul has been Baptized by the “Spirit” of Yahweh and made sin free, as one “Sacred” to receive the soul of Jesus.
When the Greek word “kardia” is written, this is routinely translated as “heart.” That is wrong, when one understands that Jesus is speaking to his disciples about spiritual matters. Since a “heart” is a physical organ – one that affords a body of flesh continued life (for as long as the “heart” pumps blood) – the metaphor of a “heart” is viable as “mind, character, inner self, will, intention, center.” (Strong’s Usage) This means the “heart” is the “inner self,” where (again) a “self” equals a “soul.” The “world” only has “hearts” of flesh, which give out over time; so, the promise of receiving the soul of Jesus means the “fear” of death has been removed. While the flesh will certainly give out and die, the soul has been offered eternal salvation. Therefore, Jesus will afford one’s soul the everlasting life of a spiritual “heart.”
As a Gospel selection to be read aloud on Pentecost Sunday, by a priest standing in an aisle (when fear of airborne diseases do not close the churches), this reading from John strongly states the raised from the dead theme. We read Jesus speaking to his drunken disciples, who reflect the drunken souls of those calling themselves ‘Christians,’ when they have never been taught the whole truth. The syntax limitation used to turn Greek into English makes it most difficult to hear the truth being told in these words written by John. It is clear, when one stops letting “you” be some generic and meaningless pronoun, so one refuses to hear “your souls” being repeatedly stated. Jesus was not talking to drunks. He was talking to souls, as the soul created by Yahweh to Save other souls. One must sober up and hear the truth of this divine message, so one can marry one’s soul to Yahweh and give birth to His Son within one’s own soul.
[22] Yahweh created me at the beginning of his work,
the first of his acts of long ago.
[23] Ages ago I was set up,
at the first, before the beginning of the earth.
[24] When there were no depths I was brought forth,
when there were no springs abounding with water.
[25] Before the mountains had been shaped,
before the hills, I was brought forth–
[26] when he had not yet made earth and fields,
or the world’s first bits of soil.
[27] When he established the heavens, I was there,
when he drew a circle on the face of the deep,
[28] when he made firm the skies above,
when he established the fountains of the deep,
when he assigned to the sea its limit,
[29] so that the waters might not transgress his command,
when he marked out the foundations of the earth,
[30] then I was beside him, like a master worker;
and I was daily his delight,
rejoicing before him always,
[31] rejoicing in his inhabited world
and delighting in the human race.”
——————–
This is the Old Testament selection that will be read aloud on Trinity Sunday, the first Sunday of the Ordinary after Pentecost season, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of either Psalm 8 or Canticle 13 [“Song of three young men”]. In Psalm 8, David wrote: “You have made him but little lower than the angels; you adorn him with glory and honor”. In Canticle 13 is written: “Glory to you, Father, Son, and Holy Spirit; we will praise you and highly exalt you forever.” Those will be followed by a reading from Romans 5, where Paul wrote: “we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us”. All will accompany the Gospel reading from John, where we read: “Jesus said to the disciples, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come.”
As a reading selected for Trinity Sunday, it is important to understand why “Trinity Sunday” always follows “Pentecost Sunday,” in the lectionary cycle. Christians that know the “Trinity” say it is the threesome that is Father, Son, and Holy Spirit. In reality, it is a foursome, where the word translated as “Holy” means “Sacred” or “Set apart by God.” Such a designation is not for a “Spirit.” If it were, then we would all recite: “Holy Father, Holy Son, and Holy Spirit.” Since we do not do that, the immediate understanding is the “Spirit” is like the “Father” and the “Son,” with all being spiritual in divine essence. This means the “Holy” designates a “Saint,” who has become such by the “Trinity” coming upon that soul in a body of flesh. The “Father” represents marriage of Yahweh to a soul. The “Son” represents the resurrection of Jesus’ soul within a soul; and, the “Spirit” is the Baptism that cleanses a soul of sin, making it prepared to be the wife of Yahweh and the mother. Nothing heavenly can be deemed “Holy,” as all are in a spiritual realm that cannot be judged by human beings, based on physical deeds. Thus, only a soul trapped in a body of flesh can be made to be “Holy,” by the presence of the Trinity of heaven.
When one sees that meaning in the name for the first Sunday after Pentecost, that says the Ordinary after Pentecost season (half a year in length) is all about a soul in a body of flesh having been made “Holy,” by receiving the “Trinity” within one’s soul. This is what happened on Pentecost Sunday; and, once that divine state has made one become a “Saint,” then ministry begins and that state of being never ends. Receipt of the Trinity means one has done the deeds to become Jesus reborn on the physical plane, so Jesus can again walk the earth in ministry – in the flesh of those souls who received the Trinity. That ministry lasts until one’s physical death releases one’s soul to eternal salvation. Thus, the cycle of the lectionary reflects it taking half a life to become changed spiritually, with the remainder of one’s life spent in service to Yahweh, as the Son resurrected, filled with the Spirit that will then be passed onto others, as deemed by Jesus within.
The paradox of that changed state is then reflected in this reading selection from Solomon’s Proverbs. The header listed by BibleHub Interlinear says “The Excellence of Wisdom.” The NRSV calls it “The Gifts of Wisdom.” While “Wisdom” can be seen as the insight that leads a soul in a body of flesh to minister to those lost souls seeking to be found, the danger comes when intellectualism is mistaken as wisdom. It is my opinion that Solomon was not led by the Trinity, risen as a boy king over a nation, who asked Yahweh for the ability to discern things. The lesson of the great prophets of Israel (including David and Moses) is they become filled with the Spirit of Yahweh and made so their brains knew little. The more one knows, the more one thinks one is an equal to God. Solomon was given his “Wisdom” not by Yahweh, but by Satan. Thus, this intellectualism of poetry written by Solomon (36 verses in length) is found to only name “Yahweh” three times, with only one of those found in this reading (where I have made that change in the text above, in bold type). Such neglect of “Yahweh” says Solomon took credit for having been given “Wisdom,” so he could project his own godlike state of being; and, that is not ministry as Jesus resurrected.
In verse one, it becomes important to place focus on the feminine transliteration “qō·w·lāh,” which says “her voice.” This is Solomon saying “wisdom” is a goddess. Had he heard a voice of Yahweh, then he would have written “his voice.” This gender designation, where all of the physical realm is deemed feminine, with all in the spiritual realm deemed masculine, “wisdom” is a function of a human brain, which is the fleshy “earth” that often becomes a goddess that lords over a soul trapped in flesh. When the NRSV then translates the question, “does not understanding raise her voice,” the word shown as “raise” is relative to the Hebrew word “nathan,” which means “gift.” It leads one to see there is a value “set” upon obtaining “wisdom,” so to see it “raised up” means there is a cost involved. That cost is obedience and servitude to this “gift” from a goddess.
Verse two is then shown to say, “On the heights, beside the way, at the crossroads she takes her stand”. This focus on “the way,” which is the “journey” of life, or “the path” that a soul must take to return and be with Yahweh, “the crossroads” actually translates as “where paths meet.” This means “the place she takes her stand” is where the influence to sin suddenly enters one’s soul-guided direction, forcing one to deal with a thought that offers ‘free advice,’ with ‘no strings attached.’ This is a spirit of the world [a Leviathan] that sees a lone fish in the sea, which is ready to be eaten. This makes “the heights” (which actually says “head height,” or ‘big brain’) comes “beside” one’s simple brain, impressing it with knowledge that is beyond normal thinking tendencies. It suggests veering from one’s path, taking a new route, saying, “It will be fine!”
In verse three, Solomon is shown to say, “beside the gates in front of the town, at the entrance of the portals she cries out”. Here, the term “city” would be more appropriate as a place having “gates,” whereas a “town” would be without walls. By seeing “cities” as places of excitement, this is where souls become more easily lost, when not skilled in the craftiness that is necessary to fend for oneself in a large environment that forces each soul in flesh to fend for itself. Thus, by leading one’s life path to such a place of hustle and bustle, the voice of lady wisdom is louder and more easily heard, when souls are seeking to survive. The use of “portals” or “doorways” should be seen as where the blood of the sacrificial lamb being placed there is what kept souls from the death of sins. The voice of wisdom distracts those, having them cover their souls with the fluids of smarts, which is no replacement for the blood of the lamb.
The NRSV translation of verse four that says, “To you, O people, I call, and my cry is to all that live,” is far from the truth. Perhaps, it has been changed to say “people” and “all that live” is to accommodate the modern world’s desires to stroke the egos of women, such that generic forms of that actually written does not offend those female ears stuffing the coffers of today’s churches. The Hebrew literally states this: “towards you men I call ; and my voice to the sons of man .” In this, “bene adam” is written at the end, which says “sons of Adam,” where this is the rulers of the world, like was Solomon. If women today want to join in the debauchery this verse sings, then let them know the goddess wisdom seeks those whose egos are so easily swayed by flimsy promises that any woman like that can claim to be one of these “human beings” that wisdom calls “men.” In spiritual terms, where humans of both sexes are expected to see themselves as brides of Yahweh – thus women – Solomon was singing that the goddess wisdom calls to all those souls who serve self and no one else. They are the souls most readily caught in the snare of her temptations.
It is here that the Episcopal Church skips forward, to verse twenty-two, where the one use of “Yahweh” is found. It is here that the NRSV adds a header that says, “Wisdom’s Part in Creation.” The BibleHub Interlinear does not list any headers, beyond the lead title given. The literal translation here says, “Yahweh acquired me in the beginning of his way ; formerly his works at that time .” This says that Solomon’s life path originally was to serve Yahweh and do the deeds he led him to do, living a life of righteousness.” Because Solomon implies this is the way of the past, this says Solomon walked that path until he was swayed to change course by the voice of the goddess wisdom.
Verse twenty-three is confusing, the way the NRSV translates it. The literal translation is clearer, as it says: “from everlasting I have been established from the beginning ; before there was ever an earth .” In this, the word translated as “an earth” (“’ā·reṣ”) more specifically refers to the “flesh” or “a body” into which Yahweh placed an eternal soul. The eternal soul was with Yahweh before Creation, then released by Yahweh as the breath of life He placed into “earth.” This says that the soul of all human beings comes from Yahweh and is as eternal as He is. Thus, “the earth” or the “flesh” is nothing of long duration; therefore, it is not something one’s soul should be sold to gain.
Verse twenty-four then says, “when nothing sea depths I was brought ; when nothing springs , burdensome with waters .” Here, Solomon is referring to the “sea” of souls that fill the earthly plane. The soul of Solomon (like all souls released by Yahweh) are thrown into physical matter, like fish in the “sea.” When Solomon says his soul is “nothing,” this is because it has been released by Yahweh. To be something, a soul must be caught by Yahweh’s fishers of souls, caught in the nets of righteousness. Unfortunately, the “sea” has “nothing” but the “heavy weight” of sins, which make being caught by Yahweh’s fishers of souls most difficult. The spirits of lesser gods (like the Leviathan) become the big fish eating the little ones.
Verse twenty-five then literally says, “before the mountains were sunk down ; the face of the hills I was brought forth .” Here, it is important to see two Hebrew words (transliterations) that appear to say the same thing: “before.” The word “bə·ṭe·rem” is rooted in “terem,” which means “not yet, ere, before that,” such that it is a statement of a time “before.” The word “lip̄·nê,” however, stems from “paneh,” which means “face.” This word is written in the First Commandment, such that the translation that says “before me” is actually a statement about the “face” one wears on its soul-body. To agree to marriage to Yahweh, one must lose one’s “face” of self-identity and become the “face” of Yahweh. Anything less than that is wearing the “face” of another “god” (which includes self-worship). Therefore, the difference in this verse sing that the soul of Solomon was created “before” any “mountains” of worldly rule had ever been “sunk into the sea of souls,” but when Solomon was breathed into the flesh, he became a “hill” of power that was a boy king over the hill country of Israel.
Verse twenty-six then says literally, “as yet he had not made the earth or the streets ; the heads , dust of the world .” While this can sound as if Solomon was so wise he knew about the Creation (like he were a god), the use of “earth” again must be read as a soul placed into “flesh.” The “streets” (from “wə·ḥū·ṣō·wṯ,” rooted from “chuts,” meaning “the outside, a street”) are then the “paths” of Yahweh’s “ways.” All ways led souls in flesh back to Yahweh, at first. Then the “heads” arose and became the “hills” of power, which acted as gods, shunning the “face” of Yahweh. They led souls in the flesh so they would return to become “dust,” as it was “dust” they served, and to “dust” they would return. The “dust” is then metaphor for “heads” being the “street” to death, leading souls away from Yahweh.
Verse twenty-seven then says literally: “when he firmed the heavens there I ; when he inscribed a vault , on the face of the deep .” In this, “heavens” must be understood as “souls,” such that the soul of Solomon became “affixed” to a body of flesh at birth. The “inscription” that surrounded Solomon (as Yahweh places on all souls breathed into clay) was the plan of life, which was to return full “circle” (alternate translation of “ḥūḡ”), meaning to find the “path” of righteousness (which always demands Yahweh’s assistance). At birth, Solomon was given an identity – “I.” It was then his “face” that was placed into the “deep” of the “sea” of souls, where Solomon would have to deal with many distractions and possessing spirits.
Verse twenty-eight then literally states: “when he emboldened the clouds above ; when he strengthened the eyes of the deep .” Here, the use of “clouds” must be seen as the inability of a soul (once placed into flesh) to remember its time as a soul being in the hand of Yahweh, to be judged as to where a soul will go next. The “clouds above” are the blindfolds put on by being breathed as life into dead matter. Souls cannot see the spiritual realm as they once did. This means the “eyes” of sight into the spiritual realm lurks within the “abyss,” where spirits mingle with the material realm, as demons, snakes, and the angels of Yahweh. Being possessed makes a soul be “strengthened” of weakened, depending on the spirit a soul gives control over its flesh to.
Verse twenty-nine then literally says, “when he placed to the sea its statutes ; so that the waters not would passover his command , when he inscribed , the foundations of the earth .” Once more the “sea” is the collection of souls in the physical realm, with the “earth” being a reflection of the “flesh” in which a soul is breathed. This then says the “sea” of life – souls animating dead flesh – has rules that must be maintained at all times. The laws of science and mathematics are such “statutes,” which cannot be broken. This means “the waters” are the flow of spirits in which souls are watched and possessed are “limited” in what they can do to the souls in flesh. The use of “abar” (meaning “passover) says no soul will be condemned to death by any spirit less than Yahweh. He has the “command” of Judgment; and, if Yahweh marks a soul for His use, it forbids a lesser spirit from doing anything more than assist that soul. These marked souls are thus “inscribed” to return to Him, but while on earth they will serve Him as saints. Those saints will establish the “foundations” of a righteous way of living, which will be the ‘set in stone’ “way” to Yahweh, which must always be followed by lost souls.
Verse thirty then literally states: “and I came to pass joined with him , an architect and I came to pass enjoyment day by day ; rejoicing in his face always .” In this, the first-person “I” must not be seen as a soul, as all souls must submit their self-identity to Yahweh. To be “joined” with Yahweh is to become possessed by His Spirit in divine union. This then makes being “an architect” relative to an apostle, who enters into ministry, wearing the “face” of Yahweh, becoming the “master” of His plans enacted. This becomes how one becomes filled with a Yahweh elohim (Jesus’ soul resurrected within) and Acts as an “adonay,” or “lord” that teaches the lost souls. This says one “comes to pass” on the Spirit of Baptism onto others, with that ministry an “enjoyment” like no other. The use of “day by day” says the light of truth will always shine into the darkness of the “deeps,” so there is no longer the night of death to fear. This makes the “rejoicing” be the knowledge of eternal salvation having been gained, when one’s soul forevermore wears the “face” of Yahweh over one’s own.
Verse thirty-one then says literally, “rejoicing in the world of flesh ; and my delight , with the sons of adam . פ” Here, the intent is to see the happiness a soul feels in the flesh, when committed in divine marriage to Yahweh’s Spirit. The opposite is still the artificial joy lost souls experience, when they sell their souls into the “world of flesh.” That becomes a double-edged sword. When the first-person possessive pronoun is read into “delight,” “my delight” is meant to be th realization that all past sins have been wiped clean and eternal life await beyond the time the flesh can no longer support a soul in the material plane. Still, this can also be seen as self-delights that are the rewards of selling a soul to Satan. Therefore the “sons of men” are failures to become “Sons of Yahweh,” while “sons of Adam” says a soul has been joined with the soul created by Yahweh to save lost soul (a.k.a. “Jesus” – Yahweh Saves”). This verse is then ended with a “peh,” which when used alone marks the end of a series of text.
As the Old Testament reading on Trinity Sunday, it is important to see that the brain of Solomon was shown the truth of a commitment to Yahweh, even if his soul was misled to self-importance, as the wisest man on earth (until his death made him nothing). This becomes not Solomon writing, but Solomon being like the girl possessed by “spirit Python,” who told the truth, while being annoying and non-productive in her prophecies. Solomon said he serves the goddess Wisdom, rather than Yahweh; but that goddess still served Yahweh and would not go against His commands. Solomon asked to be possessed by a goddess, which Yahweh allowed. However, everything Solomon wrote was guided by a possessing spirit that was not Yahweh. It only knew the truth that Yahweh allowed it to express.
2 [2a] Out of the mouths of infants and children *
[1b] your majesty is praised above the heavens.
3 [2b] You have set up a stronghold against your adversaries, to quell the enemy and the avenger.
4 [3] When I consider your heavens, the work of your fingers, *
the moon and the stars you have set in their courses,
5 [4] What is man that you should be mindful of him? *
the son of man that you should seek him out?
6 [5] You have made him but little lower than the angels; *
you adorn him with glory and honor;
7 [6] You give him mastery over the works of your hands; *
you put all things under his feet:
8 [7] All sheep and oxen, *
even the wild beasts of the field,
9 [8] The birds of the air, the fish of the sea, *
and whatsoever walks in the paths of the sea.
10 [9] Yahweh adonenu, *
how exalted is your Name in all the world!
——————–
This is one of two possibilities that can be read aloud in unison or sung by a cantor, as the Psalm for Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. If chosen, it will follow a reading of Solomon’s Proverb 8, where he wrote: “When he established the heavens, I was there, when he drew a circle on the face of the deep”. The first pair selected will be followed by a reading from Paul’s letter to the Christians of Rome, to whom he wrote: “Since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God.” All will accompany the Gospel selection from John, where Jesus said: “When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you.”
I wrote about Psalm 8 and posted my commentary in 2021, when it was the optional Psalm for Proper 22 [the nineteenth Sunday after Pentecost] in Year B. Psalm 8 is also an optional song for Trinity Sunday, in Year A. My only posting on this song of praise is in-depth and worth reading. If you would enjoy that opportunity, the commentary can be read by clicking on this link: A little lower than angels. I will now address this Psalm from a Trinity Sunday point of focus.
In this observation, I want to point your attention to the first and last verses, where “Yahweh adonenu” is repeated. In my commentary of 2021, I changed the English translation that the Church presents as “O Lord” to “Yahweh” and placed that in bold type. I left alone the English translation that says “our Governor” [the NRSV shows “our Sovereign”], although I explained the meaning of “adonenu” is the explanation I presented. This is the core element that makes this Psalm be sung aloud in unison on Trinity Sunday [if chosen]; and, that is what I want to explain now.
On the BibleHub Interlinear website for Psalm 8, the word “adonenu” is listed as such: “Noun – masculine plural construct | 1st person common plural.” The root word is “adon,” which means “lord.” This specific spelling (a construct, which adds words to the root word) is found written seven times in the Old Testament, with Psalm 8 having two of those. The consistent translation in all seven is as “our Lord,” although 1 Samuel 25 has two uses, which are translated as “our Master.” The addition of “our” is the common plural construct, in the first-person, attached to the masculine singular noun. When it is written in the plural number, then that makes the translation become “our lords.” The word means “our lords,” without any capitalization, because Hebrew has no capital letters. The capitalization is led by ignorance of the meaning of “lords” (as well as “lord,” many times) such that the Hebrew teachers of English translators have whispered into their ears, “We think anon, adonai, and adonenu are all ‘pet names’ for Yahweh … in the singular. Forget the plural constructs. So, you can make all of its uses have that capitalized meaning be seen as “God” implied.”
What is important to realize is the Jews (the teachers of Hebrew to English translators) have fallen so far away from Yahweh that long ago they could not tell Yahweh stood among them, going by the name “Jesus of Nazareth.” They would not know an “adon” if one came up and said, “By the way, I am an adon, but as you can see, I am physical. So, you cannot say I am Yahweh. Instead, I am His Son; but the truth of that too cannot be seen either.”
The word has the same implications as does “elohim,” which is similar to “adonai,” as “elohim” is the plural word saying “gods” and “adonai” is the plural word saying “lords.” Both “gods” and “lords” are almost the same thing, as both are God-sent spirits that possess many souls in human flesh, individually, as a plural collective. The singular words: “el” and “adon” – meaning “god” and “lord” – are not capitalized, because they are spirits within flesh. Their ‘kingdom’ is always one body of flesh, although the common plural denotes there are a limitless number of soul in bodies of flesh that can be divinely possessed by an “el” or an “adon.”
In Genesis 1 there are thirty-two uses of the masculine plural word “elohim” (as “’ĕ·lō·hîm”). Even thought that word is clearly a plural number word (not “el”), the Jews that whisper insights to English translators have told them, “Forget the plural number. We think this is how Moses and fellows meant the singular, implying Yahweh. So, we think this means “God.” Thus, all thirty-two times the lower-case “gods” (which are the “angels” of Yahweh, but not Yahweh) is translated as “God.” From such whispering by Jews, English-speaking ‘Christians’ think “God” worked up a sweat for six days, before (in Genesis 2) calling Himself to a meeting, where He told Him, “Take a rest Me. I got it from here on.” All the Jews and Christian translators of English cannot even fathom that IF Yahweh can Create everything, then why the heck would any fool think Yahweh could not Create “elohim,” as His ‘worker’ angels? Why the heck would six days of Creation not be done by angels, at the command and plan of Yahweh, with that being the reason He Created “elohim” “In the beginning”?
Then (after Genesis 2:1-4) “elohim” changes to “Yahweh elohim,” which is written eleven times – two words together, in the same order – in the text that tells of Yahweh forming Adam, to become His Son. That is the truth of “Yahweh elohim.” It is an “angel of Yahweh” placed within the flesh made of earth. Adam IS the “Yahweh elohim” that Yahweh made on the seventh day – the day made Sacred – for the purpose of saving lost souls stuck in the material plane. When Adam and wife sinned (they ate from the tree that bears the fruit of Big Brains), they fell from heaven (Eden, the place of immortals in the flesh) to earth. When they entered the material plane, it was to be the first priests of Yahweh in the world – ‘worker’ angels in the flesh that served Yahweh (because they could truthfully testify to Yahweh, as He was within their souls … made that way. They were the first priests because both were “Yahweh adonenu,” “teachers of Yahweh,” with their first students being their own children.
Every priest of Yahweh, since Adam and wife came to earth, have been the resurrection of that same “Yahweh elohim” formed by Yahweh in Eden. Being ‘taught’ about Yahweh can only lead a soul to seek Yahweh in divine union. Each soul has to be resurrected with the soul of “Adam” – the “Yahweh elohim” within, which is the only way to know the truth of Yahweh. The same ‘soul’ in Adam was the same ‘soul’ in Jesus. Every Saint that has walked the face of the earth has been that one ‘soul’ resurrected within a soul-body; and, some of the most important figures in Israelite history were the physical reincarnation of the Adam-Jesus ‘soul.’
Still, to be a most Holy man on earth (or woman), when a “Yahweh elohim” is sent out in ministry, in order to save other souls, that “Yahweh elohim” must teach seekers, in the same way that Jesus taught his disciples. It is this “teacher” element that is the meaning of the use of “adonenu.” This is why all the disciples called Jesus their “Lord” or their “Master.” They did not use that word because Jesus was a normal teacher, as that would be written in Greek with a lower-case spelling. However, because Jesus held the soul of a “Master” of the truth that leads souls to be where his soul will resurrect. The disciples of Jesus would become Apostles only after each of their individual souls had married Jesus’ Father, when all would be made pure – each made a Christ. One needs to be prepared to become a “Yahweh elohim” by a “Yahweh adonenu.” One needs to receive the soul of Jesus into one’s cleansed soul by coming in contact with a “Yahweh adonenu.”
This means the translation of “Yahweh adonenu” as “Yahweh our Masters” becomes what all the souls possessed by the Trinity will proclaim. The addition of the plural construct that adds “our” or “ours” must then be realized as a possessive pronoun, where the truth being stated is “Yahweh Masters our souls,” where “our” is also “ourselves,” with “selves” meaning “souls.” It is then that collective of souls, who all have the “Lord of Yahweh” leading their souls (as each being led by the “Yahweh adonenu” that is Jesus resurrected within their souls), who then are shown to exclaim, “how majestic your name in all the earth!”
There, “earth” does not mean everywhere on a planet, but specifically in “all the flesh” (“earth” metaphor) that has souls divinely united with “Yahweh,” having become “His elohim” who “teach” others (as Jesus reborn – Apostles). The second exclamation then says, “who have been given your majesty , above the heavens !”
Yahweh’s “majesty” is His Son’s soul. The presence of that soul within brings the pure love of God into “our souls” (“heavens” metaphor). This is the sudden burst of “tongues like fire” being placed on all the Apostles, so they began “teaching” in foreign tongues [which includes being spiritually communicated, through telepathic means].
A Magic Eye picture. Let your eyes see the intent beneath the confusion.
When David repeated this in the last verse, it hammers home the importance of this love of God that remains in the world through saints that are reborn as Jesus. The “name” comes from a soul’s marriage to Yahweh. A ‘wife’ takes on the “name” of her Husband. For David, that “name” was “Israel” – “Who Retains Yahweh (as His elohim).” That marriage means a Baptism by His Spirit, which purges one’s soul of all past sins. The “glory” that a soul then experiences – the love that is the resurrection of Jesus within – is metaphor for a soul having become the womb in which Jesus is born. The ‘virgin birth’ is a soul that has become pure then becoming pregnant with the Son of Yahweh – His “Yahweh elohim” that saves souls [the meaning of the name “Jesus”].
Now, the Episcopal Church has mutated verses one and two, mixing them together for some reason; but the truth of verse two, when it states, “out of the mouths of children ׀ nursing infants,” says each soul is “newborn” as both a Christ and as Jesus. The souls of “Yahweh adonenu” use their “mouths” to preach the truth of Scripture, so other souls will known the truth personally – faith instilled – so they will be led to receive the Spirit of the Trinity. To speak that truth, their “mouths” must “suckle” from Jesus’ soul within. As “nursing infants,” as “newborn” souls having entered ministry as Jesus, they must feed on his source of truth, just as a baby nurses from its mother’s breast. This ability cannot be seen as the “infant’s,” because a higher power has to be known to be the source. They “nurse” on spiritual food, which is the truth of Scripture.
David then added that this “strength is intended for your enemies,” or those worldly influences that “bind” or ensnare souls to sins. One cannot have the maturity of an adult, because that presumes all loss of innocence and purity. One is reborn as a “child of Yahweh,” so one knows nothing beyond what one is taught from within. A child of Yahweh says such things as “you know, Lord” and “I do not speak for myself, but for the Father who is in me.” This inability to discern worldly matters in a lustful or desiring way keeps one from acting in ways that repulse this “Yahweh adonenu” away from one’s being. That brings about a “silence” that projects the “rest” and “completion” of the seventh day, when one’s soul becomes “whole” or “one” and nothing more is desired, beyond a return to be with Yahweh.
The rest of this song of praise then sings of the abilities a soul knows and experiences, as one connected to the Trinity. It is beyond anything normal human beings can put into words. Therefore the metaphor of great natural wonders are sung. It says a “Yahweh adonenu” is “mindful of the son of man” and “made a little lower than an angel.” A “Yahweh elohim” is a “son of man” [regardless of human gender]. One of the “elohim” in the flesh, is an ‘angel in the flesh,’ who is “made a little lower than an angel.” Both sing praises to the Adam-Jesus created in Eden, for the purpose of saving lost souls on earth.
As an optional Psalm to be sung on Trinity Sunday, it is vital to see this connection to one becoming a minister reborn as Jesus, because of the Trinity being the outpouring of Yahweh’s Spirit on Pentecost Sunday. One was raised from the dead as Jesus on Easter Sunday. The ripening of his first fruits (Pentecost Sunday) says one must be taught how to teach the truth, as a “Master” sent out in ministry. David was a “Yahweh adonenu,” as was Jesus of Nazareth. It is a statement about divine possession, where the Spiritual nature of a soul in a body of flesh has changed. That change not only secures one’s own salvation; but it sends one out in ministry, as Jesus resurrected in new flesh, to repeat that intent and purpose of Yahweh.
Glory to you for the radiance of your holy Name; *
we will praise you and highly exalt you forever.
Glory to you in the splendor of your temple; *
on the throne of your majesty, glory to you.
Glory to you, seated between the Cherubim; *
we will praise you and highly exalt you forever.
Glory to you, beholding the depths; *
in the high vault of heaven, glory to you.
Glory to you, Father, Son, and Holy Spirit; *
we will praise you and highly exalt you forever.
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This is the alternate ‘Psalm’ that can be read aloud in unison or sung by a cantor on Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. If chosen, it will follow a reading from Proverbs, where Solomon wrote: “Yahweh created me at the beginning of his work, the first of his acts of long ago. Ages ago I was set up, at the first, before the beginning of the earth.” That pair of songs will be presented before a selection from Paul’s letter to the Romans, where he wrote: “God’s love has been poured into our hearts through the Holy Spirit that has been given to us.” All will accompany the Gospel selection from John, where Jesus said to his disciples, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth”.
This song is said to be sung by three young Jews cast into the furnace in Babylon by Nebuchadnezzar. They are named “Hananiah, Mishael, and Azariah,” listing the names of the people told of in Daniel 3. Christians know them as Shadrach, Meshach, and Abed-nego.
One version of this revision of Daniel (in Latin or Greek) explains that this is the Song of Three Young Men [or Jews or Hebrews], which was sung when Hananiah, Mishael, and Azariah praised God together in the furnace, during the times in exile in Babylon (when Daniel prophesied). That site then states: “One of the Lord’s angels came down into the furnace to protect Azariah and his two friends. The angel forced the flames out of the furnace, so that the inside of the furnace felt as if a cool breeze were blowing. The fire didn’t touch the three men at all, and it caused them no pain or trouble.”
Daniel 3:25 calls this angel [literally translated from the Hebrew] a “[fourth] (fourth) to be like the son of elohin.” In that, the brackets, followed by parentheses, both sets surrounding the Hebrew word saying “fourth,” speaks spiritually (silently) as the Trinity having been added to each of the three young men. Each individual soul became a “fourth,” when it is understood they each became protected by the “angel” that is the Trinity (1 + 3 = 4).
The use of “elohin” says they were each made the “angel of Yahweh,” as each became His “elohim” Adam-Jesus. That transformation meant each of the three young men because Yahweh’s “sons,” because each was raised by the spiritual presence of Adam-Jesus in their souls. The coming of the “angel” that is Adam-Jesus says each of the three young Jews had married their souls to Yahweh (as devoted Jews), having been Baptized with the Spirit by the ‘Yahweh adonenu‘ that was Daniel – each made a Messiah or a Christ – so all they needed to each become a “fourth” was the resurrection of the “angel” within their souls, who was Adam-Jesus.
This aspect of the “fourth” must be seen as why this Canticle 13 is an optional song for Trinity Sunday. It is only possible to by sung on the Vigil of Pentecost (a Sabbath) and each of the three Trinity Sundays.
Britannica says this about this song, which includes a prayer by one man [Azariah], followed by a song of praise sung by all three [Canticle 13 is the song sung by all three]: “The two poems are not found in the original Daniel and were never a part of it. They were translated from Hebrew originals or adapted from them. A passage from the second, a liturgical hymn of praise, is a poetic expansion of the doxology that was sung in the Temple when the holy name of God was pronounced. Like the other additions to Daniel, the two prayers were probably composed before 100 BCE.”
Another translation site shows these particular verses as saying:
29 “We praise you, O Lord, the God of our ancestors.
30 May your glorious, holy name be held in honor and reverence forever.
31 May hymns be sung to your glory forever and may your holy presence be praised in that temple,
32 where you sit on your heavenly throne above the winged creatures and look down to the world of the dead. May you be praised and honored forever.
The differences between this above and the Episcopal Church’s Canticle 13 says the addition of “Glory to you,” “the throne of your majesty,” and “Glory to you, Father, Son, and Holy Spirit” are additions that fit a Church’s personal understanding of this story; and, that agenda was then added to have the members of their organization sing those words, without ever being told why they were added or what they implied. It is vital to understand that the “glory” that comes from Yahweh is His Son.
Adam was made perfect in the place of perfection, which was where the heavenly joined with the worldly (Eden). Remaining in that place was dependent on only feeding from the fruit of the tree of life [eternal life]. To feed from the fruit that distinguished between “good and evil” meant being outcast into a world where “evil” was known. Yahweh allowed the serpent to test His Son [and wife], to have then personally witness the loss of eternal life, by becoming souls breathed into human flesh, with all the serpents of the world ready to prey upon those souls. This is how David sang of a sea of souls, where the Leviathan was made by Yahweh for sport.
Adam [and wife] were the first saints seeded into the world to teach lost souls how to return and be one with Yahweh. Their first students were their sons [a lesson that says being taught of Yahweh does not make one become of Yahweh]. To encounter one whose soul has been resurrected as Adam-Jesus [“Jesus” means “Yahweh Saves”] means to meet one raised as the “[fourth] (fourth) to be like the sons of elohin.”
This means the addition of “the throne of your majesty” is one’s soul, which has received the Spirit of Baptism [made a Christ] by divine union coming, between a soul and Yahweh. This cleansing of past sins then makes one’s soul become a ‘virgin womb,’ into which is resurrected the soul of Adam-Jesus.
The meaning of the three young men – the faithful – says the fire of death did not consume them. It says their souls were not to come back into the earthly plane without being sent by Yahweh with a purpose to save souls. Therefore, the addition of “Glory to you, Father, Son, and Holy Spirit” says a soul has been saved by the presence of Adam-Jesus, so the completion of the Trinity has come.
As an optional song to be sung on Trinity Sunday, the message is clear. One’s soul must learn to allow itself to be possessed by Yahweh, His Spirit, and become reborn as His Son. That Trinity demands a “fourth,” which is the host soul in a body of flesh. Yahweh does not save souls to tap them on the shoulder and tell him or her how special he or she is. Yahweh did not spare His Son Adam, nor his wife, from punishment for sins; so, no soul can expect any favoritism given, without expectations being made. The expectation for eternal life is to only feed from the tree of life, which means “no sins allowed!” To have the power to do that requires the soul of Adam-Jesus be resurrected within one’s soul; and, then be given Lordship over that soul-body. Once that Lord is established, the soul is granted eternal salvation, with the expectation being to go into ministry as Adam-Jesus reborn, so the Trinity can be preached truthfully and then passed on to other souls. This song of praise must be seen as salvation preventing lasting pains from worldly persecutions. It sings that one has already died of self-ego, just as Jesus was killed first, so he could enter other souls and save them. It sings the glory of being raised from the dead with a purpose.
Since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.
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This is the Epistle selection that will be read aloud on Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Proverbs 8, where Solomon wrote: “when he marked out the foundations of the earth, then I was beside him, like a master worker; and I was daily his delight, rejoicing before him always”. That will precede either a singing of Psalm 8 or Canticle 13. If Psalm 8 is chosen, then the words of David will be heard, which sing: “What is man that you should be mindful of him? the son of man that you should seek him out? You have made him but little lower than the angels; you adorn him with glory and honor”. If Canticle 13 is selected for singing, then we will hear sung, “Glory to you, Father, Son, and Holy Spirit; we will praise you and highly exalt you forever.” All will accompany the Gospel selection from John, where Jesus told his disciples, “All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.”
In the above NRSV translation, confusing words are found. Words like “justified,” “peace,” “grace” and “hope” are all nebulous and can mean different things to different people. The translation becomes so generalized that is sounds like a dream that can never be real or personally realized so the words are fully understood. I find this is due to the above translation being a paraphrase that focuses on making Paul seem like he was writing about some agenda that Jesus was the ‘cat’s meow’ for all to go along with. Such words become things nicely marked in a Bible or printed on cards, placed in one’s wallet or purse, to be pulled out and read for momentary comfort. These words, however, are well chosen for reading on Trinity Sunday because they speak of the divine possession that makes a soul be a personal witness to the Father, Son, and Spirit, where Spirit needs to be understood as synonymous with the word “Christ.” That is the Baptismal purification that must take place, before the Father and the Son can be enthroned within one’s soul.
Rather than simply read the beauty of the NRSV translation (and oooh and aaah like a schoolgirl), I have literally translated these five verses, using English terms that make the mind be opened to the reality of what Paul wrote. In his words, the Genitive case is used several times, where the possession that says “of” is regularly omitted from the translations read aloud in churches. Please reread these verses above and compare them to those translations below. To assist the reader, as to where the Genitive case should be seen, I have placed an underline to those words.
1. “Righteous us having been made therefore from out of of faith , wholeness we possess advantageous for this God , on account of of this of Lord of our souls of Jesus of Christ ,”
2. “on account of of whom kai this access we possess to this to faith into this kindness this within to whom we make a stand ; kai we boast on the basis of to expectation of this of honor of this of God .”
3. “Not alone now , on the other hand kai we boast within to these to persecutions , remembering that this tribulation , endurance brings out ;”
4. “this now steadfastness , tried ; this now approved character , expectation .”
5. “this now expectation not to bring to shame , becausethis love of God has been poured out within to these to inner selves of our souls because of of Spirit of Sacred , of this of having been placed to our souls .”
On Trinity Sunday, where the importance of this must be understood to be known personally, where divine possession makes a soul be a witness to this divine presence within, rather than to think one can see the spiritual with physical eyes or figure the spiritual out with a fleshy brain, the Genitive case is placing the foundation of divine possession in the words written by Paul. To discard them is to miss the truth that he told.
As to verse one, it begins with a capitalized “Dikaiōthentes,” which means it bears a divinely elevated meaning that must be examined closely. The NRSV over simplifies (incorrectly) this as “Since we are justified,” with the capitalization placed on “Since.” The form written states the Aorist Participle, such that it makes a statement of a past event in the present tense, where “having been” is a part of the translation into English. Then, the root verb (“dikaioó”) is the Nominative Masculine Plural, where the plural number applies to many Roman Christians (“us” or “we”), to whom Paul addressed with this word. The verb means, “to show to be righteous, declare righteous,” implying in usage “I make righteous, defend the cause of, plead for the righteousness (innocence) of, acquit, justify; hence: I regard as righteous.” (Strong’s) When all this is considered, the divinely elevated meaning of this word says, “Righteous us having been made,” where the divine elevation says this was not self-made or self-willed ‘good living.’ The source of “Righteousness” is Yahweh. This must be grasped firmly.
The Greek words “oun ek” translate as “therefore from out of,” with the same words also capable of being translated as saying, “then from.” In that regard, “ek” implies “from” as movement “from the interior outwards.” (Strong’s) This movement is then spiritual in nature (of Yahweh’s doing), therefore related to the souls of those to whom Paul wrote. This leads to the word “pisteōs,” which is the Genitive form of “pistis,” meaning “of faith” or “of faithfulness.” (Strong’s) Therefore, the initial purpose of Paul’s words address a state of divine “Righteousness” that all true Christians know, which has come from within outwards, such that the true source of “Righteousness” is personal knowledge within one’s soul, where the truth of “faith” is founded. Because “pisteōs” is in the Genitive form, the possession of Yahweh is what transforms “trust, belief, and confidence” (that which is outwardly motivated) into the true personal experience within one’s being. That makes “faith” become a knowledge “of Yahweh” [from His possession].
The second segment of verse one begins with the Greek word “eirēnēn,” which is routinely translated as “peace.” While “peace” is one of those words (like “grace, love” and “glory”) that demands a layperson enroll into some theological program that trains one in paragraphs of definition for those simple words, the truth of the meaning is this: The word means, “one, peace, quietness, rest,” implying in usage “peace, peace of mind; invocation of peace a common Jewish farewell, in the Hebraistic sense of the health (welfare) of an individual.” (Strong’s) HELPS Word-studies explains the proper meaning as: “wholeness, i.e. when all essential parts are joined together.” For as little as Christians know “peace,” they have a much better ability to grasp “wholeness,” especially when readings leading up to the Ordinary after Pentecost season point to the resurrection of Jesus’ soul within one’s soul being the definition of what “wholeness” is. Seeing that, that same presence is then the truth of “peace,” where “peace” is a statement of Jesus’ soul resurrected within one’s own soul (bringing “peace” within).
To confirm that meaning of “eirēnēn,” Paul next wrote the Greek words “pros ton Theon,” which translate into English as, “advantageous for” or “towards this God.” That says the “wholeness” that had been missing prior to “us having been made Righteous” was that which took a soul “towards this God.” This makes it an “advantage” for the unsaved soul, when it has become saved by coming “towards this God,” with “this God towards” one’s soul in return. The two had been separated, so the “advantage” for a soul comes from a return “towards this God.” In contrast, away from this God would be lives of sinners, not those “having been made Righteous.”
In the third segment of words in verse one, five of six words are written in the Genitive case, meaning Paul delved deeply into explaining the divine possession that is the source “of faith,” which brings a soul to a state of “wholeness.” Here, he wrote “dia,” which says, “through, on account of, or because of,” where HELPS Word-studies explains this word’s intent is to mean, “across (to the other side), back-and-forth to go all the way through, “successfully across” (“thoroughly”).” Thus, the reason (“because of”) one make it “advantageous for” one’s soul, as stated prior, is “on account of of this of Lord of our souls of Jesus of Christ.” That says “of this” (“tou”) is that stated prior – “made Righteous of faith” – now is “of Lord.” Here, the lower-case spelling of “kyriou” is a statement of a soul being its own ”lord” over its body of flesh (and soul); but the divine elevation “of Lord” means the presence of a Yahweh-sent soul of His Son, who comes “advantageously” for the feminine soul-wife to become its new “Lord.”
To ensure one knows the meaning “of Lord” is that, Paul then wrote “of our souls,” where the Greek word written is “hēmōn,” which is written in the first-person plural – matching the plural of “Dikaiōthentes” and “echomen.” The word typically translates as “of us,” but can equally say “of ourselves.” In that case, “ourselves” becomes a statement about “our souls,” as the only thing bringing life to flesh (a “self”) is its soul. More than being a “Lord” over one’s flesh, where arguments could ensue about the self-soul not liking the restrictions of a “Lord” soul, the “Lord” must have complete authority over both self-soul and its body of flesh. So, by it being in possession “of Lord of our souls,” the soul of Jesus is the “Master” in charge of “making one Righteous,” making one become “whole.”
Paul the named who this “of Lord” is, as it is being in the possession “of Jesus,” where one’s soul becomes Jesus reborn … in his name. That name is applied to the soul-flesh possessed, in a similar way that a soul takes on the name of the Husband – Yahweh – becoming one “Who Retains Yahweh (as one of His elohim)” [“Israel”]. To become “of Jesus” means one has become an Apostle reborn in that name. In order to become that – a possession “of Jesus” – one’s soul must also have become totally cleansed of all past sins. This is the marriage of a soul to Yahweh, which brings about the cleansed state “of Christ,” which is the possession of Yahweh, Baptized by His Spirit. To become “of Christ” means a soul is made into a Virgin womb (the feminine essence of a soul in the flesh), into which the soul “of Jesus” is implanted. Thus, the whole of verse one is Paul reminding his fellow Christians in Rome of their transformations into “Righteous” Apostles, made “of faith.” That transformation did not by Paul handing out instructions to believe, as being “of faith” means being “of personal experience.” That means each of their souls had been made “whole” by divine marriage to Yahweh (through His “Spirit”), making them possess “of Lord of their souls Jesus, of Christ.”
Following a comma at the end of verse one, verse two then repeats the Greek word “dia,” such that the “through, on account of, or because of” stated in verse two as “on account of of this of Lord of our souls of Jesus of Christ” is further stated in verse two. Here, the reason (“because of”) is relative to the “of whom” that are involved (from “hou” being the Genitive masculine singular form of “who, which, what, that”) in this divine possession. This focus is then stated to be important (from the word “kai” written) to denote the feminine gender usage of words saying “this access” or “this coming to,” which says the divine possession enters (or penetrates) the soul, not the other way around. It is then said to be “we are possessed to this to faith into.” Here, Paul is laying the groundwork for explaining “faith” is “brought to” one’s soul, such that it becomes “faith” once “into” one’s soul. This says “faith” is importantly a result of divine possession, meaning “beliefs” fall short of that personal experience.
Here, Paul wrote “this favor,” where he wrote the word “charin,” a word normally translated as “grace.” The feminine gender of “charin” says it is the soul that receives such a state, with the root word meaning “favor” and “kindness.” This must be seen as a gift that “comes into” a soul, resulting in “faith.” Paul then wrote, “this within to whom we make a stand.” In this, the Greek word “hestēkamen” is another in the series of first-person plural verbs, where Paul says all true Christians are made to “stand firm” or be “steadfast” in their “faith.” The positioning of “standing” is opposed to lying down, which mimics sleep; and sleep is metaphor for death. By saying “we make a stand,” Paul said “we have been raised from the dead.” By seeing this presence as a “favor” “brought into” them, there is nothing that can ever weaken that “faith brought.” The “kindness” bestowed to a soul is knowing Yahweh’s Spirit personally; and, that allows one to know Salvation of a soul means defeating death.
Following a semi-colon that divides verse two into two separate statements, Paul again wrote a “kai” which introduces this second relative statement as being important to grasp. The first word following that marker word is another in the first-person plural, which now places focus on “boasting.” Paul then said, “we boast on the basis of to expectation.” In that, the Greek word “elpidi” is written, which is normally translated [in the Dative] as “to hope.” Because “hope” is another of those vague terms that people often misunderstand, to see the truth be expressed as “to expectation,” this takes away the weakness of “to hope” and lays this importance on the realization that divine possession is not some ‘iffy’ sense of being, but instead a fixed set of “expectations” that one knowingly faces, when divinely possessed.
The ”expectation” that comes “to” one’s soul is then stated to be “of this of honor of this of God.” Here, again, the Genitive case points out the possession involved, where one’s soul-body is given the ‘expectation” that divine possession means a state “of honor” has come. In that, the Greek word “doxēs” is written, which ordinarily would be translated (properly) as stating “of glory.” Once again, such a word brings a sense of nebulosity that is difficult for laypeople to define. I have posted in prior commentaries that the truth of “glory” is the love of Yahweh that fills the soul of Jesus. One cannot possibly begin to define that love of Yahweh; but one can experience that love as the “glory” of divine possession. As such, the word also means “renown,” which means one takes on “the name of Jesus,” above and beyond one’s own name. The word also means “honor,” such that it is easier to grasp the importance of maintaining the “honor” bestowed upon a soul, by the presence within “of Jesus.” This is the truth “of glory.”
When Paul then finished verse two by saying “of honor” was “of this of God,” that says Adam-Jesus is His Son, who was made by His hands. That “Yahweh elohim” made in Genesis 2 was made for the purpose of being sent onto the earth plane as the first Apostle in the name of Yahweh. The purpose was to save lost souls, so the name told to Mary by the angel Gabriel said, His name will be “Jesus.” That “renown” says “Yahweh Saves.” Thus, this coming “of glory of God” is His Son, in whom the love of Yahweh is permanently affixed.
Verse three follows a period mark that ends verse two, beginning with the capitalized Greek word “Ou,” which means “Not.” This negative word is divinely elevated to the spiritual level, so when the words that follow it say, “alone now,” this highlights “alone” as a soul by itself in a body of flesh. That is “Not” the makeup of an Apostle. The soul is possessed by this “of glory [Jesus] of God [Yahweh], so a Trinity exists along with the host soul, which is “No longer alone now.”
Following a comma mark of separation, the next segment make a one-word statement that often is translated as “but,” from the Greek “alla.” Because “but” has no meaning as a one-word statement, the word is found to also mean, “on the other hand,” which indicates multiplicity (of hands), which becomes “the other” that possesses a lone soul. This is then followed by the word “kai,” which says it is important to place focus on the Greek verb (once more) that is stated in the first-person plural, meaning “we boast.“ This is the multiple Christians of Rome that Paul addressed, repeating his prior usage (in verse two), where Paul also importantly introduced “we boast on the basis of to expectation of this of honor of this of God.” Now, Paul importantly adds: “we boast within these persecutions.”
When Paul was named Saul, he persecuted those Jews who claimed to do feats in the name of Jesus of Christ, without understanding what that meant. As Paul, he regularly faced persecutions; and, the true Christians of Rome were persecuted just like was Paul. [See in the history book where it talks about Christians being fed to the lions in the arena.] The importance says “we are able to hold our heads up high within these persecutions [or “tribulations”], because their souls are “Not alone,” but “on the other hand” they had the strength of Jesus reborn within each of their souls.
Following a comma mark of separation, the next segment says, “we are knowing that this affliction [of “persecution” or “tribulation”] , steadfastness produces”. This says that the presence of Jesus within gives a soul the strength to “endure” all pains and sufferings that come because one has been transformed into Jesus in a new body of flesh. This says that “perseverance” is “produced,” which means anyone who says “Jesus died on the cross for your sins; so, you don’t have to suffer” is full of complete ignorance. Paul set forth the “expectation of faith” that being made “Righteous” – as Jesus reborn – means Jesus will be persecuted to death countless times over again, involving many different bodies of flesh in which his soul is resurrected. Every Christian killed in Roman arenas, for the delight of Roman entertainment, was Jesus killed all over again. When a soul has a soul that has ‘been there, done that’ to count on for strength, then all punishments short of death are just ‘practice runs.’
Paul then followed a semi-colon at the end of verse three to change to a new direction in verse four, while remaining on the theme of “persecution.” There, Paul wrote, “this now perseverance , character ; this now character ; expectation”. In this, Paul referred to the “steadfastness” that comes from “perseverance.” Each event of “persecution” is a test, just like a school class regularly tests the students for what they have learned. The test that are not the final exams are what build the truth of one’s “character.” The Greek word translated as “character” is “dokimé,” which means “(the process or result of) trial, proving, approval,” implying in usage “trial, proof; tried, approved character.” (Strong’s) Once one has been “tested,” one knows what “to expect,” therefore one’s “faith” is “tested” regularly; and, that becomes the “expectation.” To get a passing grade (an “approved character”), then one must be “tested” or ‘thrown into the fire,’ so one’s metal is proved.
Again, the typical translation of “elpis” is as “hope.” The word “hope” is too weak to be “tested.” The link of “hope” can only be to “belief.” When one “believes” in a school and one “believes” in “tests,” that is because one has seen such external to oneself, while not actually being a student enrolled in a school. To suddenly be cast into an educational setting, when one is not prepared to do the work that is necessary (to be “tested”), then it does not matter how much “belief” in “tests” one has, or how much “hope” one has of not failing. To “hope” for miracles, without doing any work, is useless. Thus, James wrote, “Faith without works is dead” [where “dead” is about the missing Trinity of salvation, ensuring “death” will come]. When one is in over one’s head (a soul alone with a Big Brain), then “hopes” will be dashed; and, when that happens, “beliefs” are shattered. Therefore, “faith” is the personal experience of readiness, where “testing” is the “expectation;” and, when that is the “expectation,” then the “character” will respond to the demands of the “persecution” and succeed (with help, “knowing one is Not alone”).
Following a period mark at the end of verse four, Paul then began verse five by advancing this notion that separates “belief” from “faith.” His first segment says, “this now expectation not we bring to shame”. In that, rather than the first-person plural, Paul wrote “kataischynei” in the third-person singular, where each individual knew the personal “expectation” that he or she (collectively a “we” as those true Christians) “not to bring shame.” This is “not” about “shame” to the Trinity possessing everyone individually, but “shame” on self, which is the state of being that is sinful, including full of doubts. When the word “elpis” is translated as “hope,” rather than “expectation,” then the “not” (“ou”) becomes linked to “hope,” where a lack of “faith” (wishful thinking only) will always lead to a state of “shame.” It is Paul writing that “beliefs” leading to “hope” are useless, as “shame” becomes one’s way of life. Only when one has the personal experience withincan the collective know that “not we bring to shame” our souls.
In the next segment, Paul identified that the soul of Jesus is why “not we bring to shame.” He was created by Yahweh for the purpose of saving souls. In that creation, His personal touch passed into flesh (immortal hero-like when made) the love of Yahweh into the “Yahweh elohim” that became the soul of Adam-Jesus. Whenever that soul has been resurrected within a previously lost soul, Paul wrote: “because this love of God has been poured out within these inner selves of our souls through Spirit Holy”. This explains how one’s previously lost soul – which knows nothing but “shame brought upon self” – will “not” repeat that misery, “because” of Yahweh’s “love” having been “poured out within each soul”. This is the divine marriage of a soul to Yahweh, with His “Spirit” being a soul’s Baptism that removes all past “shames.” The “inner selves” or “hearts” (from “kardias”) connect to the Greek word “hēmōn” (again), where the Genitive case, first-person possessive pronoun normally translates simply as “us” or “we.” However, as I explained before, the word also means “ourselves,” where “selves” relates to “souls,” meaning “we” or “us” is a statement of the life that animates dead flesh; and, that is what truly is one’s “inner self” or “heart.”
The ”outpouring of love” must be seen as the necessary connection from which all marriages are formed. Without “love” for Yahweh – shown by acts of submission to His Will and efforts to maintain the oil in one’s lamp that leads one’s life lawfully (willing self not to sin, because of knowing the Law) . Without one’s love poured out to Yahweh, there will be no “outpouring of His love” in return, when the time for divine the marriage should take place. The “outpouring” from Yahweh is first the “Spirit” that Baptizes a soul, removing all past “shames.” That prepares a new wife-soul to be penetrated ‘on the wedding night’ with the seed of Yahweh’s true “love,” which is His Son. This is a love of God that cannot be compared to any physically led emotions. Being purely Spiritual, this becomes the difference between “belief” and “faith.” The “love of God” is too deep to explain in words, to fully teach others what that “expectation” is like. It must be experienced. It must come from the divine union of a soul with “God, Spirit, and Son” – the Trinity of “God’s love” in one’s soul.
The two words ending the second segment are both capitalized: “Pneumatos Hagiou.” It is wrong to read that as one word, as “Holy Spirit.” The Genitive case shows both equally as possessing a soul, such that “of Spirit” means the marriage of a soul to Yahweh. It is His “Spirit” that is outpoured in divine Baptism. The capitalization of each word means they are each divinely elevated in meaning, as from Yahweh … individually and separately. The purpose of Yahweh’s Baptism (which must come first) is to make a soul become “Holy” or “Sacred” or “Set apart by God.” It is not the “Spirit” that is “Holy,” as that becomes a lowly imbecile (soul-flesh peon) judging Yahweh, when its nose should always be touching the ground, in submission to Yahweh, knowing it is too lowly to look up and show its face. “Hagiou” is a statement about one’s soul having been forever changed. It is the return to a pure state of existence, as when one was breathed as life into dead matter (at birth), so one can return to Yahweh in the same state one was in when one departed Yahweh. It is in this “Saintly” state of being that Yahweh has prepared one’s soul-flesh to be reborn as His Son, who will walk in new bodies of flesh as the “Saint” he was made to be. Thus, the truth of the Trinity is it is the threesome, Father, Son and Spirit, with the fourth being the soul-body that has been transformed into a “Saint.”
Paul then ended verse five by writing, “of this of having been placed to our souls.” Here, the Genitive case states (as that stated prior) there being a divine possession of one’s soul-body. The word “of this” (“tou”) refers back to “love of God” entering a soul “through of Spirit of Sacred”. When the Greek word “dothentos” is seen as the singular, becoming a statement of each individual soul of the ‘Christian’ collective (“we” or “us”), the word’s meaning as “to give,” is better read as the implication in usage of “I offer, put, place.” Each soul has not been “given” the right to be deemed “Set apart by God,” but all have been “offered” that opportunity, because Yahweh has sent His “Saint Spirit” into the world, so His Son can teach seekers the truth of Salvation. That “offering” must then be acted upon. Knowing there exist schools in the world does nothing for one’s education, if one does not enroll in a school, for the purpose of becoming educated. Thus, the registration requirements say one must first apply to Yahweh. Once one has been accepted, then He will “place” His Trinity into one’s soul; so, the end result will always be His Son Jesus reborn into ministry in the material realm.
As an Epistle selection to be read aloud on Trinity Sunday, which is the first Sunday after Pentecost, signaling when priests of Yahweh are sent out into ministry as His Son reborn, that cannot happen without a soul-body having had “placed” the Trinity of Father, Sun, Spirit, making one be a Saint, Set apart by God. Paul wrote to the true Christians of Rome, knowing they were ALL exactly in the same state of Salvation as he was. Going out into ministry is hard work. That is why so many who call themselves ‘Christians’ laze about in pews for a lifetime, rarely doing anything to show a love of Yahweh [a name they do not know]. Instead, they wallow in the idolatry [a shameful existence] that loves a church building, a church denomination, or the priests therein – all for the wrong reasons. None of that will ever save one soul. Only the Trinity brings Salvation of a soul; so, sitting in the same pew for ninety years – having done none of the works of a Saint – means getting this wasted life over with, so you can receive your failing grade (or less than passing) in Judgment and return in new baby flesh, to start all over again. Hopefully, one will find a true priest of Yahweh to lead you to do the acts of faith, rather than the works of shame.
Jesus said to the disciples, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.”
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This is the Gospel selection that will be aloud by a priest on Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Proverbs 8, where Solomon wrote, “and I was daily his delight, rejoicing before him always, rejoicing in his inhabited world and delighting in the human race.” That will be followed by either a singing of Psalm 8 or Canticle 13. If Psalm 8 is chosen, read aloud in unison will be these verses: “You have made him but little lower than the angels; you adorn him with glory and honor; You give him mastery over the works of your hands; you put all things under his feet.” If Canticle 13 is selected, the song will sing, “Glory to you for the radiance of your holy Name; we will praise you and highly exalt you forever.” Following the song will come a reading from Paul’s Epistle to the Romans, where he wrote: “we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand.”
In John’s sixteenth chapter, he continued to write of Jesus’ words said to his disciples, as they were getting drunk on Seder wine. John began recording what “Jesus said to his disciples” in chapter thirteen; and, it continues here in his sixteenth chapter, without John ever writing the words beginning this reading selection. The Episcopal Church has picked out these four verses to be read on Trinity Sunday; and, they are simply setting the context of who Jesus was speaking to. By writing, “Jesus said to his disciples,” it must be understood that this applies to those drunken disciples that surrounded him and John only. These words are not for those who reject the teachings of Jesus, as those not there with him when he spoke these words. However, they equally apply to all who are “disciples” of Jesus today, as evidenced through devoted study of his words spoken and recorded in the Gospels.
As I did with the Romans reading for Trinity Sunday, I want you to compare the above NRSV translation to the literal translation that I have constructed. See how the nebulosity disappears and the Trinity theme appears.
12. “Still much I possess to your souls I say , on the other hand not you are able to carry them at this moment .”
13. “whenever now it shall come that one , this Spirit of this of truth , it will guide you within this truth all ; not indeed it will speak from itself , on the other hand how much it may hear , it will speak ;kai these coming it will announce to your souls .”
14. “that one my soul it will render honor on , because from out of of this of my soul it will take , kai it will announce to your souls .”
15. “all how much it possesses this Father , mine it exists , on account of this , I said that from out of of this of my possession it will take kai it will announce to your souls .”
The same information is presented, but in a way that translation services cannot present. Let me now break all of this down, so my amendments are made clearly explained.
In verse twelve, the capitalized Greek word “Eti” begins it. The NRSV minimizes this as “still,” in the lower-case. The word means “Yet, Still,” with HELPS Word-studies saying the proper implication is: “Continue (Remain).” The divine elevation that must be read into this word is this is Yahweh speaking through the Son [as is explained in verse fourteen]; so, “Still” is an important statement that what has already begun, and was then in the present, will “Continue” into the future. This is vital to understand, because Jesus had told his disciples on three prior occasions that he would die and on the third say resurrect. When he said, “much I have Still to you to say, but you are unable to bear then now” [alternate translation of the same Greek text], Jesus was about to be arrested and never again talk to his disciples in the flesh. Therefore, “Still” is a prophecy of the future resurrection of Jesus in his disciples, when they would find out “how much” would be said by Jesus, when they were “able to bear” his words.
In verse twelve, when John wrote in Greek “echō,” which the NRSV translates as “I have,” this common word is overlooked as a statement of “I possess.” When this word connects to the Greek word “hymin,” in the Dative case, it easily appears to be Jesus saying, “I have to you.” The possessive pronoun “hymin” (in the second-person plural) makes the English simplistic “you” be implied as plural in number, where the singular root means “you” as well. The intent hidden beneath this word written in Greek says the singular is “yourself,” with the plural being “yourselves.” This makes it easy to see that Jesus said “I possess” to his disciples, but not in the physical sense of him owning them as slaves. Instead, his soul possessed their souls, where a “self” is a “soul.”
This says that Jesus’ soul was already in possession of the souls of his disciples. The fact that they were drunk at the time he spoke to them (which he would have known quite well) says he spoke to John, so those words would be recorded for those disciples today, who are equally incapable of understanding what Jesus said. The drunkenness is less about Seder wine and more about the artificial high brought on by popular opinions, taught by false shepherds and hired hands. The translators of a divine language – recorded in the Greek Yahweh led John to write, so signals of written text (not the spoken word, per se – are unable to project the truth of what Jesus intended in his spoken words. This is just how drunken disciples could not fathom the deep intent of the words Jesus spoke here, which John recorded later. Only in the future, when one has ‘come down’ from the Pablum spoon-fed to boxed-in Christians, can souls be inspired by the Spirit to grasp: “This was right in front of my face, but I could not see the truth until now!” The disciples, once Apostles, were possessed by Jesus’s soul, so his bringing the ‘Christ Mind’ to them made them able to remember all things Jesus had said to them. That future transfiguration is when every soul will be “able to bear” what Jesus is saying now, in this selection from John’s sixteenth chapter.
Verse thirteen then states what will take place when this dawning of understanding comes to a soul. Jesus said, “whenever now it shall come that one”. In this segment, a word that will be repeated later is written, which is “ekeinos.” The NRSV translates this above as “he.” While the word is written in the masculine singular form, the word (as written) means “that one.” While the masculine implies a “he,” which the NRSV continues to call this aspect of the Trinity, it is not a separate entity, which “he” would lead one to believe. When Jesus then explained “that one” is “this Spirit of this of truth,” the Genitive case that states possession “of this Spirit,” where “this Spirit” is the source “of truth,” this would be better identified by the third-person neuter-gender, as “it.” This is then understood to be an “it” from a masculine source, which is Yahweh, as His “Spirit” – one of the three of the Trinity.
When Jesus spoke “of truth,” the Greek word “alētheias” (also repeated) clearly states “of truth” (in the Genitive case), but Strong’s explains its usage means: “not merely truth as spoken; truth of idea, reality, sincerity, truth in the moral sphere, divine truth revealed to man, straightforwardness.” HELPS Word-studies says it properly means “true to fact,” as “reality.” This element of “reality” says the “truth” is not always as it appears to be. These Greek words written by John have been paraphrased into English, such that the “truth” is John did not write anything in English. To believe the NRSV translation in English is to believe whatever or whoever came up with these paraphrases; such that, the “truth to the fact” is one’s beliefs are in an English paraphrase, not the “truth” of the Word. Thus, Jesus followed that announcement that what Jesus would “Still” be “saying” to the souls of his disciples beyond that Seder evening would be spoken to their souls by the “Spirit of this of truth,” where “it will guide their souls [yourselves] within this truth all”. In that, “all” means each of the disciples would be possessed by “this Spirit of this of truth,” removing “all” confusion that hides the “truth” from being seen.
When Jesus then said “this Spirit” will “not speak from of itself,” this says Jesus was filled by the same “Spirit of truth.” We know that because Jesus said the same thing about “himself.” This says the same “Spirit of truth” existed in Jesus, as would exist in the future in his disciples. When he then said, “this Spirit of truth will speak how much it may hear,” this says the same source of what Jesus heard was said by Yahweh – the Father. When “this Spirit of truth speaks what it hears,” then the soul in whom “this Spirit of truth” has come, “he will speak” the truth. That is what Jesus prophesied would be “coming to their souls [“yourselves”].”
To begin verse fourteen, John used the second “ekeinos,” which again translates properly as “that one.” This refers to “this Spirit of truth,” such that Jesus added “that one mine” or “that one my soul’s,” which confirms the same “Spirit” possessing Jesus will be possessing them. When Jesus then said “it will glorify,” where the essence of “truth” says “it will render honor on,” that says the same “glory” possessed by Jesus will possess his disciples. Here, the meaning of “glorify” must become part of one’s venular that immediately realizes the “glory of Yahweh” is His love, which He built into the soul of Jesus. This is the Adam connection, where the soul of Adam was the “Yahweh elohim” that Yahweh placed into the clay of the ground, at which point He breathed in an “elohim” or an “angel” that is the love of God. That love of Yahweh is at the core of Jesus’ soul; and, the same love of Yahweh – the resurrection of the “Yahweh elohim” of Adam-Jesus – will become “this Spirit of this of truth” that possessed Adam, was resurrected in Jesus, and will always be resurrected within Yahweh’s “Saints.” Jesus explained “he will take” this same “Spirit” from the soul of Jesus and resurrect it in the souls of all Apostles. Then, the same announcements “of truth” will come from “those souls [“yourselves”],” in whom “this Spirit of this of truth” that is in Jesus will be raised.
In verse fifteen, Jesus then basically stated the Trinity, by saying, “all how many it possesses this Father , myself it exists “. This states a soul must be married to Yahweh, becoming His possession. No matter “how many” devote themselves to His service, “all” will become His wife-souls. Once that criteria has been met, then “all” souls possessed by Yahweh will become Jesus resurrected, as “myself exists” in those wife-souls possessed by “the Father.” Here, the “Father” brings about the Son, so the wife-soul also becomes both the mother (a Virgin womb of Mary recreated in “all”) and the “brother” of Jesus, such that Yahweh is both the Husband and the “Father.” The Trinity was stated in verse fourteen, as “this Spirit of this of truth,” which possesses the soul of the Son, as the “Spirit” of the “Father” (thus an “it” from a masculine source). The Trinity always needs a ‘fourth’ to possess, which is always a soul-flesh in the material realm. The fourth that spoke to the disciples was Jesus of Nazareth, the Lord of disciples, the son of Mary, the husband of Mary Magdalene, and the father of John the Beloved. All of those human traits and characteristics are worldly, not Spiritual. Thus, Jesus of Nazareth was possessed by the Trinity he explained.
As a Gospel selection to be read aloud by a priest on Trinity Sunday, the elders of the Church selected these four verses specifically for the purpose of having a priest explain this truthfully. That demands a priest be a fourth that has been and still is possessed by the Trinity. One so possessed can then act as one of the Apostles and speak the truth from the Spirit of truth, so others can receive the same Spirit and have the Trinity raise their souls from death. Alas, that fortunate state of the early phase of true Christianity has long ago been persecuted to near death. Pulpits now are found to be in buildings designed to only sheer the sheep for profit, not knowing any truths to be told. Sermons are created to befuddle the flock with adoration for an orator (speaker of fluff, not substance), so absolutely NO teaching of truth is done. That means it is left up the individual self-soul to seek the truth alone. That demands a spiritual relationship and a desire to be taught … to be a disciple of Jesus. With enough love of God shown, then Yahweh may have mercy on one’s soul and send a true Apostle to help one make a stand and be raised from the dead.
Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. Then Jezebel sent a messenger to Elijah, saying, “So may the elohim do to me, and more also, if I do not make your life like the life of one of them by this time tomorrow.” Then he was afraid; he got up and fled for his life, and came to Beer-sheba, which belongs to Judah; he left his servant there.
But he himself went a day’s journey into the wilderness, and came and sat down under a solitary broom tree. He asked [one] (one) he prayed that he might die: “It is enough; now, Yahweh, take away my life, for I am no better than my ancestors.” [Then he lay down under the broom tree and fell asleep one. Suddenly an angel touched him and said to him, “Get up and eat.” He looked, and there at his head was a cake baked on hot stones, and a jar of water. He ate and drank, and lay down again. The angel Yahweh came a second time, touched him, and said, “Get up and eat, otherwise the journey will be too much for you.”] He got up, and ate and drank; then he went in the strength of that food forty days and forty nights to Horeb the mount ha-elohim. At that place he came to a cave, and spent the night there.
Then the word of Yahweh came to him, saying, “What are you doing here, Elijah?” He answered, “I have been very zealous Yahweh, elohe of hosts; for the Israelites sons of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.”
He said, “Go out and stand on the mountain Yahweh behold, Yahweh is about to pass by passover.” Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before face Yahweh, but Yahweh was not in the wind; and after the wind an earthquake, but Yahweh was not in the earthquake; and after the earthquake a fire, but Yahweh was not in the fire; and after the fire a sound of sheer silence whisper small. When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, “What are you doing here, Elijah?” He answered, “I have been very zealous Yahweh, elohe of hosts; for the Israelites sons of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.” ס Then Yahweh said to him, “Go, return on your way to the wilderness of Damascus.”
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This is one of the two Old Testament selections that can be read aloud on the second Sunday after Pentecost (Proper 7), Year C, according to the lectionary for the Episcopal Church. If chosen, it will be followed by the singing of both Psalm 42 and Psalm 43. Those two song include the verses that say, “My soul is athirst for lelohim, athirst for the living le-el; when shall I come to appear before the presence of elohim?” and “Give judgment for me, elohim, and defend my cause against an ungodly people; deliver me from the deceitful and the wicked.” Those will precede a reading from Paul’s letter to the true Christians of Galatia, where he wrote: “Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith.” All will accompany the Gospel selection from Luke, where it is written: “When they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. Those who had seen it told them how the one who had been possessed by demons had been healed. Then all the people of the surrounding country of the Gerasenes asked Jesus to leave them; for they were seized with great fear.”
I wrote and posted my views on verses one thorough four in 2021, when this was an optional Old Testament reading selection for Proper 14, Year B. At that time, I wrote that I saw Elijah dying and being resurrected, as the meaning of him “falling asleep under a broom tree.” As my views from that time have not changed, I welcome everyone to read the commentary entitled Death under a Juniper tree. Because the selection today (including the ‘optional verses’) is much longer, I will put more attention to evaluating those not written of before.
Please take note of the twelve times is written the proper name “Yahweh,” which I have restored in bold type. When verse one is shown to state: “Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword,” this must be realized as Ahab telling his foreign-born wife-queen that all the false prophets she brought into Israel (the Northern Kingdom) worshiped other “gods” and called lesser “gods” their “lords.” That makes “lord” a generic name, one so beneath the dignity of Yahweh that it shines the light of of false prophet on all who call “Yahweh” “Lord.” To not speak His proper name is to deny Him one’s submission of commitment. They externalize an unseen “Lord” (in no way welcomed to displace the soul that “lords” over their body, enthroned in a Big Brain), within coming to know Yahweh by name, within one’s soul-flesh.
In that regard, look and see how I have restored the Hebrew (in italics) that says “elohim, ha-elohim, and elohe of hosts.” These have been translated as forms of “God” (improperly capitalized), when this is Elijah speaking to Yahweh about the inner elohim that allowed him to call upon Yahweh, so He would light an altar fire (with wet wood), when the other “gods” called upon by Jezebel’s false prophets could do nothing. One needs to come to a firm understanding of what “elohim” means; and, stop letting the false prophets of English translators mislead one’s soul.
You will also need to take note of the strikeouts that I have placed in the NRSV translation, where I have removed the paraphrases (in places) and replaced it with the truth. These changes (which are by no means all) are necessary to realize, in order to begin to see the depth of meaning that comes from this Scripture selection.
When we read that Elijah received a message from Jezebel that said, “So may the elohim do to me, and more also, if I do not make your life like the life of one of them by this time tomorrow,” the use of “elohim” must be seen as Jezebel having prayed to her “gods” to avenge Elijah’s having killed 450 of her priests to Ba’al (a god over many lesser gods). This forces one to read early in the Old Testament books, to see how “elohim” was reference to spirits created by Yahweh, a third of which refused to obey Yahweh’s command to serve Adam-man, as the only true priest, the Son of Yahweh. Thus, when Elijah heard of Jezebel’s prayer for vengeance, he ran in fear, believing there was nothing he could do to avoid being killed by Jezebel’s “elohim.”
The elohim that came to Hagar was not the same as appeared to Abraham.
To find that Elijah went to Beersheba, a name that means “Well of the Oath,” this should be understood as being where Abraham and Abimelech swore an oath. It is also where Hagar met with “malak elohim” (“angel gods”), when she and Ishmael were dying in the wilderness (the desert of Beersheba). It also is where Jacob saw “malak elohim” ascending and descending a ladder between earth and heaven. Thus, this place in Judah – a word meaning “Praised” or “Let Him Be Praised” – should be seen as holy ground that Elijah ran to, for protection.
To read, “[Elijah] came and sat down under a solitary broom tree. He asked [one] (one) he prayed that he might die,” the strikethroughs needs to be seen, along with the addition of the correct text that says, “[one] (one) he prayed.” In the NRSV translation, they have taken the two presentations of “one” (from “[e·ḥāṯ] (e·ḥāḏ)”), where the first is within brackets and the second is within parentheses; and, they have condensed that to say “solitary.” The enclosures both say “one” is spiritual and silent, therefore unstated and immaterial. It is a known state of being; and, this should be related to the place being holy, where angel elohim are present. Thus, “[one] (one)” is a statement of Elijah’s soul (“[one]”) and his inner “elohim” (“(one)”) are “under broom tree.” That then becomes metaphor for Elijah making contact with Yahweh’s “malak elohim.”
It is here that I have seen Elijah requested Yahweh to let him die, because he knew he had angered Jezebel, because he slew so many of her priests. The influences of evil brought into Israel by Jezebel had equally angered Elijah, such that when he proved them powerless to call upon false gods [elohim] to light a fire for sacrifices, he acted in evil ways, the same as Jezebel planned for him. His death would be granted by Yahweh; but he would then encounter the “malak Yahweh” and be resurrected.
This death and resurrection needs to be seen as parallel to the death and resurrection of Jesus, making the “broom tree” be the “crucifix” where Elijah hung in death. This makes sense of Peter saying (more than once), “They hung him on a tree,” rather than specifically stating “a cross.”
In verse six, where the NRSV translates this: “Suddenly an angel touched him and said to him, “Get up and eat.” He looked, and there at his head was a cake baked on hot stones, and a jar of water,” one can see the stone that Jacob laid his head on as the “cake on coals.” The “jar of water” is like the sponge soaked in vinegar, which was raised to Jesus’ lips, prior to his death. This says Jacob likewise died, in the sense that his soul left his body when he saw the stairway to heaven, with angels coming and going from earth [symbolizing reincarnation]. In death Jacob saw spirits leaving the world and returning to it. As such, Jacob, Elijah and Jesus would have their souls leave their bodies in death, where the metaphor is “falling asleep.” This is how Jesus could speak the truth when he said, “Lazarus is only sleeping,” when he was dead.
When we read, “The angel Yahweh came a second time, touched him, and said, “Get up and eat, otherwise the journey will be too much for you,” there was no prior mention of “Yahweh,” when Elijah first encountered “an angel.” To read “a second time,” the actual Hebrew text states: “and returned angel Yahweh second and touched him”. This literal translation says Elijah’s soul “returned” (after he “laid down”), but his soul returned with a “second” soul with his. This “second” soul was Jesus, which is the “angel” (“elohim”) made by “Yahweh” (the “Yahweh elohim” that is Adam-Jesus). This says the soul of Elijah died of self and was reborn as Jesus in his soul, the new Lord over his flesh.
When verse eight begins by saying Elijah “rose up,” this is not a statement that he got off the ground he was sleeping on and stood. It says his soul was “made to stand,” so the fear he had possessing him prior was replaced by the strength of an inner Lord. To then see that Elijah was instructed to “eat because the journey ahead is too great,” this becomes synonymous with the transfiguration the disciples of Jesus experienced when the soul of Jesus entered each of their souls in the upper room, when their fears were also strengthened. That eaten is spiritual food, which means the inner guidance of Jesus’ soul within.
The parallel is then the “forty days and forty nights on the mountain ha-elohim Horeb.” This relates to the time Jesus spent training his disciples to become Apostles; and, Jesus also spent this time preparing Elijah for what was ahead. Jesus becomes the “mountain” that was Elijah’s strength; and, the name “Horeb” means “Dryness, Arid,” which says the self-will of Elijah’s soul had become evaporated, in submission to the Spirit of divine Baptism. The “forty days and forty nights” were not a time to debate and question the ”food and drink” given to Elijah’s soul.
The metaphor of “a cave” must be seen as not a physical-world hole in the ground, but the inner self of Elijah. He ceased looking without and looked within. His within was his “cave,” where “the word of Yahweh” was in “him.” Jesus’ soul was the Lord speaking that “word.” The question Yahweh asked Elijah was, “What are you doing here, Elijah?” In this, the name “Elijah” must be known to mean “Yah Is God.” When “God” is seen to be a statement of “elohim” (from “Eli”), with YAH being from “jah,” his name means “Yahweh elohim.” Thus, by Yahweh stating that name, His question was, “What does My Son do when in the flesh?”
It was here that Elijah’s response was, “I have been very zealous Yahweh elohe of hosts,” which was a statement that admitted Elijah had been just like Jesus was, when he would enter the Temple in Jerusalem, find it being desecrated by vendors and animals, such that his zealousness caused him to act out to let others know they were sinning. By saying he was one of the “Yahweh elohe of hosts,” Elijah knew he was not the first zealot for Yahweh on earth as a priest. Yahweh had the wherewithal to raise an army of Yahweh elohim in bodies of flesh and in pure spirits (angels). Elijah then said his zealousness was due to the altars of Yahweh being torn down by those supposed to be “sons of Israel” (means “sons” of Yahweh, living up to the name that means “Who Retain Yahweh as His elohim on earth”). The false prophets of Jezebel had killed all the true prophets, except Elijah. Here, Elijah repeated his request to be killed by Yahweh, because he had been too zealous.
When Yahweh then told Elijah “to stand” tall as “the mountain” that was Jesus within his soul, he said Elijah wore “the face of Yahweh” (from “lip̄·nê Yahweh”). Elijah then “beheld” that change, realizing Yahweh had “passed over” his soul in the flesh, granting his wish for death. That death had been raised, by the “face of Yahweh” coming upon him as Jesus resurrected. This was not with great fanfare, such as loud winds, great earthquakes and large fires would make mere mortals fear as the wrath of gods. Instead, the presence of Yahweh was like a “thin whisper.”
Once Elijah knew he was reborn as the Son of Yahweh, he returned to the physical realm (after forty days and forty nights) prepared to return as a priest of Yahweh, with no fears. When he “wrapped his cloak around his face,” Elijah would no longer seek to be known as a prophet of Israel. He was Jesus reborn. When Yahweh asked him again, “What are you doing here, Elijah,” “here” meant Elijah was back in the material realm, where Ahab and Jezebel were destroying the values of the nation called Israel. Elijah answered Yahweh the same as he had before, but this time knowing his life had already been taken by Yahweh. With His Son’s presence guaranteeing his soul would no longer face death, Elijah proceeded without any reason to fear.
It is then at the end of verse fourteen that a samekh is written, indicating the end of a section of importance. Verse fifteen is then beginning a new section, which says Yahweh then led Elijah to do His Will. His first duty was to anoint Hazael King of Syria [not read today], while on his way to the wilderness of Damascus. In that, the name “Damascus” means “The Beginning Of Salvation.” The name “Hazael” means “God Has Seen.” The name “Syria” means “Elevated.” Therefore, Yahweh told Elijah to reconsecrate the land, because the love of Yahweh still lives in the wilted land that had fallen under the evil worshipers that were Ahab and Jezebel.
As an Old Testament possibility on the second Sunday after Pentecost, in Year C 2022, the element of ministry is shown in the acts of Elijah. To be a true priest of Yahweh, one must be Jesus resurrected, as nothing less will save a soul. Elijah shows he acted alone, because of his faith in Yahweh, with great success. His zealousness led him to become the arm of justice upon the face of the earth; but Elijah then felt like a sinner for having acted harshly. Elijah symbolizes each disciple’s need to ask Yahweh to take one’s life, due to one’s self-made failures, in order to go deep within one’s soul and speak to Yahweh in Judgment. When the “angel Yahweh” is resurrected in one’s soul (Jesus), one has been returned to everlasting life. The realization that no harm can be done to one’s soul ever again is what leads one boldly into ministry.
Explaining the Readings 