1 Happy are they who have not walked in the counsel of the wicked, *
nor lingered in the way of sinners, nor sat in the seats of the scornful!
2 Their delight is in the law of Yahweh, *
and they meditate on his law day and night.
3 They are like trees planted by streams of water, bearing fruit in due season, with leaves that do not wither; *
everything they do shall prosper.
4 It is not so with the wicked; *
they are like chaff which the wind blows away.
5 Therefore the wicked shall not stand upright when judgment comes, *
nor the sinner in the council of the righteous.
6 For Yahweh knows the way of the righteous, *
but the way of the wicked is doomed.
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This is the accompanying Psalm to the Track 2 Old Testament reading selection from Deuteronomy 30. This Psalm 1 reading is found on six occasion in the lectionary cycle, with five of those Sunday services. I have written commentaries about this Psalm 1 lesson when it was part of the Epiphany 6C, earlier this year. I also posed a commentary when it was the reading selection on Easter 7B and Proper 20B. With this the chosen selection for the track 2 path on Proper 18C, only a commentary for it coming up for the Proper 25A Sunday is left. Because I have already posted a verse-by-verse breakdown of the meaning of what David was inspired to sing, I will leave that up to the serious student of Christianity to click on the above links and read what has already been written. I will make the assumption that only serious students of Christianity will read beyond this point, where I will only make comments about how this song of praise fits the warning made by Moses to the true Israelites, prior to them being deemed ready to cross into their ‘Promised Land’ (led by Joshua, following the death of Moses).
The title that my main source for the Hebrew text (BibleHub Interlinear) presents for this Psalm 1 is “The Two Paths.” The NRSV states that as “The Two Ways,” with the NASB stating those “two paths” as “The Righteous and the Wicked Contrasted.” This should be seen in the warning Moses gave to the true Israelites, as the “two ways” are always those taken by a soul in its body of flesh, which is either led by the soul of the Son of Yahweh [righteousness] or led by a soul unmarried to Yahweh [self-ego driven], which is often a soul possessed by a demon spirit.
In verse one, where David sings of the “happiness” that “comes to a soul inhabiting a body of flesh [a man or one of mankind] “ that “happiness cannot be fully realized unless it has the sorrow of a wicked life known, to which a comparison can be made. This means all human beings will know sin, such that being saved from a judgment for sins is a true “blessing” by Yahweh. That “blessing” can only be known through total self-sacrifice to Yahweh in divine marriage, with a test of that total devotion being the waiting period between spiritual engagement and the actual outpouring of Spirit that cleanses a soul of all past sins on the wedding day.
In the Deuteronomy reading, every soul of the true Israelites had proved their devotion to Yahweh and had become His wife-souls. Prior to that day when Moses gave them the warning about the future, that future foretold of a repeating of the past. Every soul that had been saved by divine marriage had previously rebelled against Moses, Aaron and Yahweh, knowing sinful ways and the sorrows that path brought them. Each soul had to individually submit willing to Yahweh – out of love – and spend their time in the wilderness proving their devotion. That proof was learning the lessons of Moses from their parents (who were saved souls), so they could grow in understanding what the Law meant. Thus, each saved soul had children who were like them and wayward, being in need of lessons that they could cling to when their sins brought upon them sorrows. The warnings of Moses was to teach their children as they had been taught, eat the manna from heaven (divine insight for Scriptural lessons), and learn to love Yahweh deeply and spiritually.
Everything then sung by David in Psalm 1 sings of knowledge and personal experience of righteousness and wickedness. One path is where everything a soul needs is provided; and, the other way is where all the material lusts of the world will lead to pains and sufferings. To “meditate on the Laws” of such goods and evils in both “day and night” means to see the truth of one’s Scriptural lessons in the light of truth, as well as in the darkness when Yahweh is absent from one’s soul.
The elements of David singing about the ways of the wicked are then the projection by Moses to the true Israelites that says, “If you enter into the ‘Promised Land’ and see that as being dead earth as your inheritance from Yahweh, then you will “wither” and bear no useful fruit. Your souls and those souls of your children will then be dry and without the everlasting waters that Yahweh provides to those wife-souls of His, who have His Son as the Lord over each of them. Without that inner soul watering, their souls will become like chaff that is as dead as the material realm – blown away as are ashes to ashes.
When David sang of the time when “judgment” will come, that is the path to the true Promised Land – the spiritual realm, one with Yahweh forever. To be judges as wicked – a soul unmarried to Yahweh and unborn as His Son – will be deemed a failure and sent back into the realm of dead matter, in order to try to find commitment to Yahweh in a new body of flesh (reincarnation). Those who sacrifice the lures of Satan and the offers to sell their souls for money, property, influence and power over others on earth, remaining strong in their commitment to the marriage vows (the Covenant), due to the inner strength given them by Jesus’ resurrection, they will be saved [“Jesus” means “YAH Saves”]. They will find eternal peace and happiness the truth of Yahweh’s Promise.
[1] Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our dear friend and co-worker, [2] to Apphia our sister, to Archippus our fellow soldier, and to the church in your house:
[3] Grace to you and peace from God our Father and the Lord Jesus Christ.
[4] When I remember you in my prayers, I always thank my God because [5] I hear of your love for all the saints and your faith toward the Lord Jesus. [6] I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ. [7] I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother.
[8] For this reason, though I am bold enough in Christ to command you to do your duty, [9] yet I would rather appeal to you on the basis of love– and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. [10] I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment. [11] Formerly he was useless to you, but now he is indeed useful both to you and to me. [12] I am sending him, that is, my own heart, back to you. [13] I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; [14] but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. [15] Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, [16] no longer as a slave but more than a slave, a beloved brother– especially to me but how much more to you, both in the flesh and in the Lord.
[17] So if you consider me your partner, welcome him as you would welcome me. [18] If he has wronged you in any way, or owes you anything, charge that to my account. [19] I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. [20] Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ. [21] Confident of your obedience, I am writing to you, knowing that you will do even more than I say.
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Foreword: This is the only time anything from Philemon will be read aloud in an Episcopal Church. As I began writing my observations of this reading selection (based on a system of divine syntax that I have been led to understand), I was amazed (something that never ceases to happen when I apply this technique to divine texts – especially Paul’s letters). I found there is no Philemon, no Onesimus, and all uses of names (including “Paul”) is misleading and a distraction. From that amazing discovery (I was unfamiliar with Philemon from past commentaries I have produced) I did a little research and found this written by one of my resources – Abarim Publishing. They write, under the name meaning for Philemon:
“The name Philemon occurs only once in the Bible … here at Abarim Publications we find it doubtful that Paul would use his church-hosting friends’ real names in a time when Christianity was illegal … the letter of Paul to Philemon appears to be mostly about a runaway slave named Onesimus who wanted to come home, but that’s dubious. The idea that Paul would thus doubly incriminate an actual human individual Christian Onesimus, who apparently served Paul right there in prison (PHILEMON 1:10), is simply unthinkable.”
This fully supports what I came to discover, which led me to question, “What do Biblical scholars say about Philemon?” If a reader takes the time to read the entirety of this lengthy commentary, it will be shown that the above opinions of Abarim Publications is just worthy. This is not a letter to anyone specific. It is a letter from Yahweh, through Paul, to all souls who would submit to Him in divine union. For anyone hoping to be a true Christian, it is important to understand this reading selection.
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After searching for where the verse number breaks would be inserted (my addition), I see this is a sloppy paraphrase of the Greek text written. As is the case with all sloppy paraphrases of divine text, the above reading is confusing and lends little towards anyone receiving the light of truth from this Epistle selection. What has been my practice in the past, concerning sloppy paraphrases, has been to rewrite a literal English translation of what Paul wrote, adhering to the punctuation and truly capitalized words. Alas, with twenty-one verses to apply that technique to here, the result would be prohibitive, as my explanation text would be more than what the casual ‘Christian’ is willing to spend time with, in an attempt to discern the truth. They prefer the short and sweet commentaries of Tik Tok videos. So, I will only address some highlights of truth that are shining from this reading selection.
First, as the beginning of an epistle, there are plenty of names presented. These, of course, should be understood as referencing the people (a long time ago – all dead now) Paul knew – those alongside him and those left in a far away place. While that mundane meaning is true, it is not the spiritual intent behind Yahweh inspiring every word of every Pauline letter. The meaning behind the names must always be understood and factored into the text as the hidden message that needs to be seen. The names found here are these:
“Paul” = “Little, Small”
“Timothy” = “Honoring God, God Values”
“Philemon” = “He Who Shows Kindness, Mister Kiss.”
“Apphia” = “She Who Shields, Protected One”
“Archippus” = “Horse-ruler, Master Of Horses”
“Onesimus” = “Useful, Will Be Useful”
I recommend playing with the translations so the names disappear and the meaning behind the names is the purpose. Enjoy that exercise. Know that Yahweh will be watching your hearts and souls while you struggle with breaking out of the cocoon that ‘brick and mortar Christianity’ has spun around you. Struggle little butterflies. See the truth.
Now, in verse one Paul wrote, “desmios,” followed by the capitalized names “Christou Iēsou.” This is translated as if “Paul” identified himself as a “prisoned of Christ Jesus.” First of all, the word “desmios” means “binding, bound,” while implying in usage “one bound, a prisoner.” When one reads “prisoner of Christ Jesus,” one immediately thinks [a disease of the Big Brain] Paul has been arrested and is a “prisoner” of Rome, with the reason being he speaks about belief in Jesus Christ (his first and last names). That is not what is written. The author of this epistle announces (a capitalized “Paulos”) he is “Little,” where his self-ego is so “Small” it has no role in expressing what the man whose given name was Saul wants to say (using his Big Brain). Instead, this “Small” state of being is then explained as his soul being “bound.” The “binding” that extracts the self-ego from Paul is then the Genitive word “Christou,” which states that “binding” Paul is the spiritual “Anointment of” Yahweh. Rather than read “Christou” as the last name of Jesus, the word states “Of Christ,” which means “of Anointment,” where the capitalization is then a Spiritual Baptism from Yahweh that was poured out upon the soul of the man named Saul, forever cleansing his soul of past sins, transgressions and crimes against the Law.
That Baptism was that soul within Paul being of Anointment by Yahweh. That says Yahweh can make any number of souls in human flesh be His “Christs.” If one then wants to read that as the family name of Jesus, then Paul stated his soul was “bound” by marriage to Yahweh, which is then a statement of complete and total submission to Yahweh as His wife-soul. To maintain that virgin womb state from having become “of Christ,” Yahweh then planted the seed of His Son’s soul within the soul of Paul, where that presence made Paul be “of Jesus” (“Iēsou” is another of those Genitive or possessive Greek words), where the meaning behind the name “Jesus” is “YAH Saves.” The “binding” salvation of a “Little” soul was due to that soul being “Anointed” by the Spirit of Yahweh and then being a soul in which the soul of Yahweh’s Son (Adam, a.k.a. Jesus) could resurrect and become Lord over that soul-flesh, keeping it forever saved.
At this point, Paul wrote the Greek word “kai,” which denotes “importance to follow.” That importance is then written “Timotheos,” which is a capitalized word that denotes a divine elevation in meaning, close to Yahweh in its intent. The word appears as the name “Timothy,” which certainly refers to the companion Apostle by that name; but the deeper truth that is important to know is that being “of Jesus” importantly says, “Honoring God” by being His Son reborn.
Paul then wrote “this brother,” which becomes a statement that the masculine spiritual soul of Jesus is the presence that makes a soul become related to Yahweh in marriage. The soul of Jesus being united with the host soul with its flesh means two souls have joined as twin souls. This is the meaning of the name Ephraim, which means “Doubly Fruitful.” The soul of Jesus then becomes the “brother” of the host soul, regardless of what sex organs are part of the flesh animated by its soul. Thus, Paul was saying Jesus was his “brother,” with that divine spirit soul then becoming the Lord over his soul and flesh.
At this point, Paul wrote the Dative form of the capitalized word “Philēmoni,” which means “He Who Shows Kindness.” While this is most likely the name of the soul in flesh (a Saint like Paul) to whom Paul wrote this epistle, the deeper truth says being “this brother” that is “Jesus,” who comes to one’s soul that is “Honoring God” by allowing that presence, is then “to He Who Shows Kindness” (the Dative case). This is the then change that overcomes all Saints, once thy are “bound of Christ” and reborn “of Jesus.”
When Paul then wrote, “to this to beloved,” the use of “beloved” becomes a statement of divine marriage, which can only be based on “love.” In return for the submission of one’s soul to Yahweh – receiving His “Anointment” and Baptism – the resurrection “of Jesus” is the truth of Yahweh’s “love,” which is given to each of His “beloved” wife-souls. This statement then leads to Paul writing another “kai,” which signifies the importance of becoming “a fellow worker, helper, or associate.” The host soul, in its submission to Yahweh then receives His “love” that is His Son’s soul, where that divine soul becomes Lord over the soul-flesh, which makes the soul-flesh become “a fellow worker” in the name of Jesus, as a Christ. This state of being is that of a minister who goes into the world as Jesus reborn into new flesh (not what he looks like in the Bible picture books). The truth of “Christianity” is then everyone – male and female – have become “of Christ” (divine “Anointment”), with all in the name of Jesus as his or her Lord over the soul-flesh.
As you can seen just verse one created 854 words of explanative text [per Word Count]. To multiply that by twenty-one verses, the result would be 17,934 words of explanatory text. Ask yourself (your soul), “Do I really want to invest the time it would take to read that much explanation about something as trivial as Philemon 1:1-21?” The truth be told, your soul’s answer would be, “Not really. That’s too much work; and, Pastor Phil-in-the-blank says all I have to do is believe in the cross. Its much easier that way.”
In verse two, Paul wrote the word “kai” to begin and following a comma mark, so he importantly added focus “to the Protected One” (the meaning of “Apphia”) “to this sister” and “to Horse-ruler“ (the meaning of “Archippus”) “to this to fellow soldier of us.” While Philemon probably had a sister named Apphia and a brother or close friend named Archippus, that is meaningless and a waste of divine words spoken to Paul by Jesus, coming from Yahweh. All wife-souls are bridesmaids, so regardless of sex organs for reproducing in the flesh, a soul in a body of flesh (any gender) is feminine, thus a “sister.” This means the twin souls of the host soul united with Jesus makes the “Protected one” be the host soul, which is then a “sister” soul to Jesus. A “sister” needs to be a “Protected One” because Satan and his demon spirits seek to slither into receptive “sisters” (males and females they are made for spirit possession) and enslave them to the evils of the world. This then means importantly that a “Protected sister” then becomes like a “horse” trained by its “Master,” who is Jesus. In John’s imagery in his Apocalypse, where Jesus rode on a white “horse” with anger in his face, the soul of Jesus rides upon the backs of the saved souls that do his bidding, as the Will of the Father (to those Sons of man that are all “brothers” in Christ as Jesus reborn). Those who become the “Master’s horses” then become ministers in the name of Jesus, who are all “fellow soldiers.” This becomes a reference to Paul’s having written about the need to “put on the armor of Christ,” which is not physically wearing the clothing of “soldiers,” but an ever-present armoring of the “sister” soul with the righteousness of Jesus, commanded by Yahweh’s Law, so it becomes a “soldier” that wages war on evil and leads other lost souls to the same state of being as all those named by Paul.
When Paul then added a third “kai” to verse two, he wrote importantly about “to this according to house of your souls to a congregation (or assembly, or church). The importance that must be realized is Paul was not referring to a nice little red brick and white mortar “church” that Philemon was pastor of and the others helped him clean the pews and trim the hedges, while charging people who came a small overhead bill (to cover the costs of running a “church”). The importance is that a true “church” is wherever the flesh of one’s soul (its “house” or “dwelling”) gathers in the name of Jesus. Thus, for as many Saints as there are in the world that can truly say, “I have been reborn as Jesus, as Anointed by Yahweh in divine union,” those are the truth of a Christian “church,” with the truth of “Christianity” being “all souls are Saints,” with none pretenders. Saying, “I am in the name of Jesus” and not being so is the heresy of using the Lord’s name in vain. It is a self-condemning lie.
Verse two ends with a colon mark, which means verse three becomes an example or clarification of that said, relative to the importance of being “a house” that worships Yahweh, where His Son’s soul is the High Priest. Paul began by writing a capitalized “Charis,” which simply means “grace, kindness,” implying in usage “a favor, gratitude or thanks.” When the capitalization lets one know this meaning is divinely elevated to a level of Yahweh, the presence of His Son’s soul within one’s soul becomes the true marker of Yahweh’s love, which is unknown to all souls not divinely married to Yahweh. The presence of the “Christ” or Yahweh’s “Anointment” of Spirit is the Baptism of purification that makes it possible to His Son’s soul to coexist within flesh of the world. Only Saints can know this “Gift” of Yahweh’s love. Only Saints are individual “houses” where the soul of Jesus lives. Jesus lives in those “houses” every moment of every day; so, there is no need to set aside a couple of hours a week to pretend to be righteous. Thus, the soul of Jesus is this “Grace to your souls” given by Yahweh.
After that, Paul again wrote the word “kai,” denoting the importance of the “peace from God the Father of our souls.” In this, the Greek word “eirēnē” is written and translated as the generic “peace,” which comes out of the mouth with a smile; but is a word that nobody truly understands. The proper use of “eirēnē” means “wholeness” [HELPS Word-studies], from the root that says, “to join, tie together into a whole.” This says a soul alone in its body of flesh (unwed to Yahweh) is not at “peace,” thus un-whole. It is un-whole because it is missing the soul of Yahweh’s Son, which can only be received following divine union and the purification that comes from being “Anointed” (made a “Christ”) by Yahweh’s Spirit (“God”). To become “whole” and at spiritual “peace,” a soul must become a wife-soul of “God,” so the resurrection of His Son’s soul within one’s soul makes “God” become truly one’s “Father.” This relationship as “Father” is only because one’s soul has “joined with the soul of Jesus and become whole,” as the Son of man reborn. Thus, He is the “Father of our souls” also.
Paul then ended verse three by writing one more “kai,” which importantly denotes the “Father of our souls” comes because the soul of a Saint has given way to a new “Lord,” who possesses “our souls” (the Genitive case “Kyriou,” meaning “of Lord”). At this point, Paul reversed his earlier text written, which said “of Christ of Jesus,” to now say this “of Lord” is “of Jesus,” which says the old lord over one’s flesh was it natural born soul. That soul has given way to a new possessing Lord,” which is “of Jesus.” Here, again, the name means “YAH Saves.” This then is made possible because one’s soul has become “of Christ,” which once more means “of Anointment,” with the capitalization being the outpouring of Yahweh Spirit that Baptizes one’s soul and flesh of all past sins, making it capable of receiving Yahweh’s Son as one’s Savior.
As can now be seen, the first three verses of this epistle has very little to do with Paul namedropping and making himself sound most important (like a lot of Christian popes, cardinals, archbishop, bishops, and priests are known to do, by dressing in ‘holier than thou’ robes, wearing high hats and pretend shepherd crooks in hand). It is the truth of Yahweh stated, clear as day, when one knows how to see the light of truth and no longer be in the darkness of, “I don’t want to work hard and sacrifice my soul to anyone other than me, just so I can see the truth is different than what I hear in church.” There first three verse set up the theme of the whole epistle in the name of Philemon (He Who Shows Kindness” of Jesus resurrected within as one’s Lord). The name Philemon becomes much greater than one guy somewhere is Greece, back in ancient days. It is reflective of all Saints whose souls are possessed by Yahweh and His wife-souls and possessed by Jesus as the soul that is their Lord.
In verse four the translation above is reversed, which makes all readers think Paul was writing a letter to some guy named Philemon and he wanted to tell him he “thanked God” and remembered Philemon in his “prayers.” When what is written is let in the order of presentation, then what Paul wrote first says, “I am thankful to this to God of my soul at all times”. The capitalized Greek word “Eucharistō” (root of the English word “Eucharist”) is then a divinely elevated statement about the soul of Paul being “Thankful” that his “soul” has become exactly as he wrote in the first three verses. Paul first stated that his soul “Thanked God” for saving it and this “Thanks” was eternal – “at all times.” It was “Thanks” that was never ceasing. It was then, from this ever-present communication with God that Paul wrote, “mention of your souls causing on the basis of these of prayers of my soul.” That says Paul was divinely inspired to write this letter, as Yahweh wanted this text recorded. There is nothing causal and meaningless in this verse, which should lead a true soul of faith to find Paul pandering to someone, saying he was “Thankful” for Philemon and Paul was so ‘Christian’ that he kept Philemon in his “prayers.” That misses the entire intent for this letter. Yahweh directed it. It was not simply Paul being a nice guy.
Verse five then begins with the Greek word “akouōn,” which is the present participle form of the word stating “hearing.” When verse four is understood correctly, then “hearing” is not with physical ears – like that coming down the rumor mill – but with a spiritual soul being in communication with Yahweh. Paul “heard” the voice of Yahweh tell him that the soul of Philemon had the “love” of Yahweh that leads to divine union. Paul then wrote the word “kai,” stressing the importance that he had “faith,” which can only come from personal experience. Beliefs are hearing what to think, while “faith” is knowing what the truth is. As such, Philemon had become “possessed” (from “echeis”) by the soul of Yahweh’s Son; and, that soul had become the “Lord” over Philemon’s soul. This “Lord,” as is the case for all like Paul, whose souls married Yahweh, received His Spirit and were souls in which the soul of Jesus would resurrect and become their “Lord,” Philemon walked in the name of “Jesus.”
Following another use of “kai,” Paul pointed out the importance that this walking in the name of “Jesus” was the same inner direction of ministry Yahweh placed “towards all those saints.” Here, the Greek word “hagious” is written, which comes from “hagios,” meaning “sacred, holy,” implying in usage “set apart by God.” When this word is capitalized, it often connects to the word “Pneuma,” and is read as “Holy Spirit.” That, of course, is as wrong as thinking “Jesus Christ” is the first and last name of Jesus. The “Spirit” of Yahweh “Anoints” His wife-souls, cleansing them of all past transgressions, so they can then be made “sacred, holy and set apart by God.” This is then the nature of “all saints.” All saints have been deemed “holy” by Yahweh; and, only into those souls “set apart by God” can the soul of Jesus abide. This is important to grasp.
In verse six the word “pistis” is repeated, in the Genitive case as “pisteōs,” saying “of faith.” The possessive case says “faith” differs from “belief” (a lesser translation of the same word), due to a spiritual possession. Whereas verse five states one’ soul was led “towards this Lord Jesus” (“pros ton Kyrion Iēsoun”), Paul added in verse six, “fellowship of this of faith of your souls” (from “koinonia tēs pisteōs sou”). That says “all the saints” share in a “fellowship of this faith,” which means “all” are “set apart by God” as those who have become Baptized by Yahweh’s Spirit and then merged (a divine possession) with the soul of His Son, who then becomes one’s soul’s “Lord,” in the name of “Jesus” – a name meaning “YAH Saves.” The truth of “faith” is then the difference in knowing about Biblical Jesus and the personal experience of having been reborn in the name “Jesus.” The two are not the same, as true “faith” can only come from the self-sacrifice that allows this spiritual change to unfold.
Paul then added in verse six, following the statement of “faith” is a “fellowship of souls” married to Yahweh, writing: “produced as a result they will be born within to knowledge of all of good of this within our souls , unto Christ .” The repetition of “within” (“en”) is a statement of the soul level, where “faith” is “produced as a result of having been born” as “Jesus,” whose soul becomes one’s “Lord.” This brings the “Christ” Mind into one’s soul, which shares divine insight – holy “knowledge” – that (like in this letter) is invisible to the physical eyes, who search words from a Big Brain perspective (not spiritual “knowledge”). That “knowledge” brings forth “all that is good,” due to the divine possession of Yahweh’s Son (the Genitive case “pantos agathou tou” – “of all of good of your soul”). Everything allowing this presence is then stated as “unto Christ,” where the capitalized “Christon” is not the last name of Jesus, but a divinely elevated statement of Yahweh’s “Anointment” that Baptizes each wife-soul with His Spirit – making each become “Christ.”
Verse seven begins by Paul speaking of the “joy” (“charan”) that “possesses him” (“eschon”). This is “encouraging” his soul by the presence “to this to love of your soul” (“tē agape sou”), where this is not fully the “love” that marries a soul to Yahweh’s Spirit, but more the “love” that is His Son’s soul. This means true spiritual “joy” comes from experiencing the “love” of Yahweh that is His Son within one’s soul. This eternal presence continually is “encouraging more joy,” which emanates from one’s soul-flesh, as a minister in the name of Jesus. It is then this inner presence of Yahweh’s “love” that fills the “hearts” (and “souls”) “of the saints (where the Genitive case states this “love” as possessing one’s soul). The normal stress of a life without divine assistance leads to periods of remorse and lethargy; but this “encouraging love” that leads to ever present “joy” is “refreshing,” so one’s soul can rest in the peace that is the wholeness of Jesus within one’s soul. With that stated, Paul ended verse seven with the separate word “brother” (“adelphe”). This word states the spiritual presence that is the source of “joy,” which is masculine, as the Son of Yahweh. When joined to one’s host soul in its flesh, the twin soul of Jesus makes all souls be related to the Father, as a “brother” relative to Jesus. Human gender is meaningless when one’s soul is reborn in the name of Jesus, the inner Lord over one’s future actions.
In verse eight, Paul began with a capitalized “Dio,” which means “Therefore.” This is a divinely elevated word that states the spiritual changes from marriage to Yahweh have a past and a future, with “Therefore” relative to the becoming Jesus reborn and the eternal presence that brings. In this, Paul wrote that there is “much within [those] Anointed” by Yahweh (each a “Christ”), so much that there comes a “freedom of speech” or “boldness” in expression, due to this “possessing” soul (from “echōn”). This is then “to command your soul this (that is) proper.” Here, Paul says the Gospel is speaking the truth of Scripture, as divine text was written by those set apart by God as His prophets, requiring those in the future who are also set apart by God to understand the word and teach what it means. This speech is ”befitting” to the sample Scripture of the hour, as no one could ever possibly explain the whole truth of the Holy Bible. It is as John wrote to end his Gospel, there would not be enough books to record that explanatory text.
In verse nine, Paul then added, “because of this love (the soul of Jesus within) , more I encourage , such I exist , as Paul (Small) aged , at this instance now kai bound of Christ of Jesus .” This, in essence repeats that stated prior, as Paul wrote from experience, not from conjecture or hearsay. Paul “existed” as the “love” of Yahweh that is the Son. His joy from that inner possession became his “befitting” speech in this letter, to “encourage” other souls to know the same inner presence and divine possession from “love.” The name “Paul” can then be secondary to the capitalized statement that says the soul of “Paul” has “aged Little,” even though the flesh is nearing its later days on earth animated by a soul. At that moment, Paul importantly was (as he stated initially) “bound” eternally to Yahweh as a “Christ” (in His possession) and in the name of the Son “Jesus” (possessed by the soul that was his Lord).
In verse ten we find the name “Onēsimon,” or Onesimus, which means “Will Be Useful.” Here, it is important to carefully examine what Paul wrote. The literal English allowed has Paul wrote, “I Call for (or I Encourage) your soul concerning of this of my soul’s descendant , who I have brought forth within to those to bonds , Will Be Useful .” When one can realize Paul is writing from divine inspiration about spiritual needs (not any physical children that would have become as bastards, born of boredom in a Roman prison), the intent of “Philemon” is to say “Beloved” of Yahweh, which is generic for all souls Paul’s ministry in the name of Jesus led to marry Yahweh and be reborn as His Son. Thus, the soul of Paul (with Jesus its Lord) is doing as he said in verse nine – “more I encourage.” Now, the word “Parakalō” is a capitalized statement that is divinely elevated to become the voice of Jesus speaking “Encouragement” in this epistle. The element of a “child,” when read as “descendant” makes this “Encouragement” to be as souls in the lineage of Abram – one of those more numerous than the stars – as a ‘soul” of that heritage, fully submissive to Yahweh. It is then Jesus saying his soul has been “brought forth within the bonds” of the Christ Spirit cleansing Paul’s soul, with the whole purpose being so Paul “Will Be Useful” to Yahweh. As such, Paul is Onesimus, just as all saints are Onesimus as Jesus reborn.
In verse eleven, Paul (speaking as Jesus) said, “this once to your soul useless (or lacking utility) , at this instance now kai to your souls kai to my soul useful .” By hearing this be stated by Jesus (who only speaks for the Father), it says without Jesus possessing one’s soul, those souls are “lacking utility” or are “useless,” as far as salvation is concerned. When one is where Jesus’ soul has resurrected and become Lord over a soul-flesh, that is a “once” only event. Prior to that “one time” a soul is “useless,” by after it is eternally “at this instance now” – always the present, forever. The dual use of “kai” then shows this has importance to the soul willingly submitting to Yahweh to receive His “child” and the importance of that submission being to Yahweh, as another soul in a body of flesh has allowed His Son to return in the flesh to minster to the lost soul in saints. This is the “usefulness” of all to whom Paul wrote.
In verse twelve it seems that Paul is giving this letter to some bastard child, who he is sending back to wherever Philemon lives (unknown?), because raising a child in a dank, dark Roman prison is not good child-rearing. That is not what Paul wrote. In literal English translation, he wrote: “who I have sent back to your souls the same — this him existing these mine (or my soul’s) inward parts —“. This is not the voice of Paul speaking in the written word. It is Yahweh using the first-person, “I have sent.” The one “who he has sent” is the soul of Jesus, His Son. Thus, in whoever the soul of Jesus “exists,” “those” are the soul married to Yahweh, as His wife-souls. Yahweh possesses their “hearts” and Jesus possesses their “souls,” so Jesus was “sent back” to be reborn in the “inward parts” of souls being saved by Yahweh (the meaning of “Jesus”).
In verse thirteen, Yahweh then continued to speak in Paul’s written word, saying of the one He “sent back” to possess “inward parts,” “who I intended advantageous for myself to hold fast , in order that for the sake of your soul , to myself he should minister within to those chains of this of good news (or gospel).” This says it is Yahweh’s plan to create a savior of souls in His name, who will enter and become one with the souls of Yahweh’s wife-souls, so they will last forever (“hold fast”). This will benefit those souls that were useless or lost and seeking divine assistance for saving their souls. The purpose of Jesus reborn into flesh is to “minister from within,” by speaking through the “Christ” Mind to the brains of the flesh, giving it knowledge it otherwise could never possess. This says the saint in the name of Jesus will explain the truth of Scripture, so those lost souls will be able to see for themselves the truth, believing it from personal experience, not being told to believe, “Because I am a priest and I said so.”
In verse fourteen, Yahweh said through the words he whispered for Paul to write how Yahweh will not force souls to come to and submit to Him. Everything is up to the individual soul in its flesh. The first word is a capitalized “chiros,” which is a divinely elevated statement about “Separate from” Yahweh. This comes when a soul is breathed into its newborn flesh at birth. At that point the soul has complete control over how it will live in the material world. Thus, Paul wrote that it must be “of yours of decision,” where the Genitive case states the soul is given whole possession of its flesh, once born into the world. Paul then wrote, “nothing I willed to do , so that not as it were necessity , this good of your souls might exist , but according to free will .” This says Yahweh “will do nothing,” because it is “not a necessity” that submission of a soul to Yahweh be done. All souls are eternal, so refusal or denial of Yahweh’s proposal does not mean the destruction of an eternal soul. The soul that chooses not to minister for Yahweh will be judged on that soul’s debt of sins committed. Some souls might be good naturally (implying they have already merged with the soul of Jesus in a past life, therefore those souls freely come back into the world to further serve Yahweh as His Son). Still, everything is dependent on the “free will” of each individual soul.
In verse fifteen, Paul wrote (Yahweh still speaking), “quickly indeed because of this , he was put apart advantageous for limited time , so that eternally his soul you might possess (or be possessed by) .” This speaks of the time that Jesus was sent to the earth to minister to the people in a body divinely created for him (a reincarnated most holy soul placed into a virgin mother’s womb). This was “advantageous for” all who would learn from Jesus the man (Son of man), as the prototype for all who would thereafter minister in his name, “possessed by his soul.” For Jesus to be sent by Yahweh as his Yahweh elohim perfect soul, the one created on the seventh day in Eden, that body of flesh had to die in order to release that most holy soul to be joined to Yahweh’s wife-souls, meaning his time on earth in the flesh was intended to be “limited in time.”
Verse sixteen then continues this line of thought that verse fifteen ended with – eternal life. Yahweh spoke through the pen of Paul, saying “no longer like as enslaved , on the other hand above ownership rights , a brother beloved , most of all to myself , how great now more to your soul , kai within to flesh kai within to Lord .” This speaks loudly that the “advantage” offered soul by Yahweh sending His Son’s soul back in human flesh – to die so his soul could resurrect many times over in new flesh – was designed to eliminate lost souls being “enslaved” to the lusts of the flesh, which Satan uses to his advantage. Instead of demonic possession or worldly turmoil, divine possession – as a wife-soul of Yahweh, reborn as His Son – meant a much higher “owner,” who would not use souls as His “slaves,” but rather as “beloved brothers” to His Son. That would make all souls married to Yahweh, resurrected within their souls by the soul of Jesus, be Sons of man, with Yahweh each of theirs Father. Individual souls would become ”great now,” rather than “enslaved,” and importantly this greatness would be “within,” where the soul gives life “to flesh,” and importantly “within” their souls where the soul of Jesus would reign over each soul-flesh as “Lord.”
In verse seventeen, Paul wrote a capitalized “Ei,” which presents a bog “If” scenario, which confirms the earlier statement that no souls would be forced to marry Yahweh. Paul wrote (translated into literal English), “If then me you possess (from “echeis”) a companion (or partner, sharer) , you take from me his soul (from “auton”) like as me .” The capitalization of “Ei” is a divinely elevated condition of marriage between a soul and Yahweh’s Spirit. “If” the conditions are met to secure this “partnership” in divine union, then one’s soul becomes a “sharer” of Yahweh’s Spirit, as His wife-soul. That, in turn, opens one’s soul through divine Baptism, so one’s soul receives the soul of Yahweh’s Son, as the extension of Himself within His wife-soul, so as the Son reborn one’s soul becomes “like Yahweh” on earth.
Verse eighteen then begins with an ordinary “ei,” or a normal “if” of the material realm. Here Paul wrote, “if now a certain one he has acted wickedly your soul , or he owes , this to myself you charge .” This scenario says that “if” a wife-soul engaged to Yahweh has been in relationship with (a certain one known as Satan, or) one of many demon spirits known to mankind (Mammon being one), this relationship will be evident by a “soul in its flesh” having “acted wickedly.” This means sins of the past have created a debt that must be repaid (Satan expects a soul in return for material favors given) . That “debt” is then to be “charged to Yahweh’s account,” which means the “debt” owed Satan will be washed clean by an outpouring of Yahweh’s Spirit (on the wedding day), which will erase all past sins forever. Satan will be repaid in kind – nothing given of subsequence, in return for nothing of material value paid back – and Satan will have nothing to say about that past debt ever again.
In verse nineteen, Paul wrote the Greek word “egō” twice, which is the first-person “I.” He also appears to name himself, writing “Paulos” after the first “egō.” When one remembers the word “Paulos” is a capitalized word that means “Little” or “Small,” the divine elevation becomes a statement of Yahweh actually being the “I,” with “Little” being Paul’s input into this (and his other) “writings.” The verse then should be read as this: “I Little I wrote to this to mine to hand . I I will pay off ; so that not I might speak to your soul , because kai your soul to me you owe in addition .” Here, where the “I” is followed twice by a first-person form word – “I … I wrote” and “I … I will pay off” – is Yahweh speaking through Paul being His “hand” or instrument of “writing” His word. Yahweh would allow Paul some freedom to opine, but only a “Little.” This then says it is Yahweh who will erase all debts of wickedness. When that is understood, “I might speak” is Paul saying he is “not” able to ‘speak to your soul,” as that can only come from Yahweh – spiritually. This is then said to be “Because importantly each soul not only owes Satan for wickedness done in the past, but it also owes Yahweh more so. The debts of sins and transgressions must be erased by Yahweh, before a soul can begin to entertain ideas of salvation.
In verse twenty, Yahweh spoke through Paul, “Yes,” where a capitalized “Nai” is written. This one word is then divinely elevated to refer to those souls who say “Yes” to Yahweh’s proposal for marriage. It also speaks of the “Certainty” that will come from that divine union. Following a comma mark, Paul wrote “brother,” which foretells of the union of the soul of Jesus with the wife-soul of Yahweh. When the Son has become one with the soul-flesh married to his Father, the host soul becomes a “brother,” regardless of what gender the flesh might be. All souls are of masculine essence. With this relationship established, Yahweh then had Paul wrote, “I of your soul I have derived benefit within Lord . to give rest (as the completion of a project) of myself these hearts (or inward parts – souls) within Christ .” Here, Yahweh confirms that a wife-soul will receive the soul of His Son to become the Lord over that entity, maintaining a path of righteousness that says to the world, “I am married to Yahweh.” The “rest” comes from the wholeness that the soul of Jesus brings. A soul has returned to be one with Yahweh again. This can only be realized by those souls (inward parts) who have been cleansed by the most holy of Baptisms, the outpouring of Yahweh’s Spirit, making each of those wife-souls a “Christ” or “Anointed one.”
In verse twenty-one, Paul began with the capitalized Greek word “Pepoithōs,” which is the participle form of the verb that says “Being Persuaded” or “Having Confidence.” This is a divinely elevated statement that Yahweh knows the sincerity of those souls who submit to Him fully in marriage – self-sacrificing for the highest goal. He then writes, “to this to submissiveness of your soul , I write to your soul , knowing that kai above which I speak , you will act .” This says that a soul married to Yahweh has submitted to do His Will. This letter is then written in a way that those souls unwed to Yahweh cannot understand, as it requires the divine inspiration that can only come to one in union with the Christ Mind. When one “knows that” element of divine texts is ever-present, then one importantly realizes each word written has meaning that is “above” the mundane and ordinary. Form understanding the truth of what Yahweh spoke through His servant Paul (one of His wife-souls), then one will be able to do the “acts” of Apostles, in the name of Jesus.
[25] Now large crowds were traveling with Jesus; and he turned and said to them, [26] “Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. [27] Whoever does not carry the cross and follow me cannot be my disciple. [28] For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? [29] Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him, [30] saying, `This fellow began to build and was not able to finish.’ [31] Or what king, going out to wage war against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand? [32] If he cannot, then, while the other is still far away, he sends a delegation and asks for the terms of peace. [33] So therefore, none of you can become my disciple if you do not give up all your possessions.”
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This reading is one that is confusing to many. It is that way because this is a poor translation that does not represent the truth it contains. For that reason, I will literally translate the text written by Luke into English, using permissible words of translation. I will then explain that stated in each verse.
Verse 25: “they were Journeying Together (or they were Assembling) now to his soul multitudes many ; kai having changed direction [in their lives] , he brought word to their souls .”
The capitalized Greek word “Syneporeuonto” is the third-person plural Imperfect form of “sumporeuomai,” which is a divinely elevated statement of a spiritual nature, relative to Yahweh. The root word means “to journey together, to come together,” implying in usage “I journey together with; I come together, assemble.” The capitalized form then states “they were Coming Together” at the time of this event (“now”), more than following a man of fame and reputation, as “they were Assembling now to his soul.” This translation comes from the Greek word “autō” being the third-person Dative pronoun that ordinarily translates as “self” or “the same.” In cases where pronouns assume “self” in translation, a “self” must be read as a “soul.” So, the “many multitudes” who were “they” who “were spiritually “Journeying Together” were lost souls following a “soul” they could sense was most holy.
Following a semi-colon mark, which indicates a separate statement that is relative to this following, Luke wrote the word “kai,” which always denotes importance to follow. Here, that importance is knowing that the “many multitudes” that had come close to Jesus were impacted by his soul’s presence, more than physically witnessing a man speaking and doing the occasional miracles. It was their souls that Jesus knew “had changed direction” or “turned” from waywardness to religious obedience. It was then when Jesus knew they were ready to receive another lesson from the Father, Jesus spoke” the word of the Father, which would not make sense to their fleshy brains, but their souls could be led to understand through divine inspiration. In that, the Greek word “autous” is the third-person plural possessive pronoun that is “themselves,” therefore “their souls.”
Verse 26: “If a certain one (he or she) comes to my soul , kai not (he or she) hates (or loves less, detests) this father of himself , kai this mother , kai this wife , kai those children , kai those brothers , kia those sisters , still , both kai this breath of his or her soul , not (he or she) is empowered to exist of my soul disciple .”
This verse begins with a capitalized “Ei,” which basically is a big “IF.” It is a divinely elevated word that is on a spiritual level of mean, as Yahweh dwells in that realm. It becomes a conditional word that acts in agreement with the statement made by Yahweh in the accompanying Philemon reading, which says no souls are forced to marry Yahweh. The “If” then is Yahweh speaking through the Son, saying the choice for divine marriage (and the subsequent resurrection of His Son’s soul with a wife-soul) is up to each individual soul. Because there were “multitudes many” or “common Jews much” then following Jesus around (like some groupies going to every music star’s concerts), the “If” states there is nothing assured by physically walking the same roads as Jesus walked. The Greek word “tis” should always be read in the Gospels as indicating Jews, as they are “certain ones” thinking they are God’s chosen people, simply by birthright. Thus, the big “IF” is relative to those souls born into the flesh of Jewish bloodline, where the conditional scenario is not so simple as being born into the world as a special breed of mankind. While Jesus was sent by Yahweh only to tell the Jews of Yahweh’s marriage proposal, “many multitudes” would reject him outright and “much common Jews” would be too timid to fully commit to an unseen God, while standing a chance to lose all the material comforts gains by being Jewish. While wealth was had by many, the greatest material comfort that was harder to give away was family; and, that becomes the focus of what Jesus said the conditional “If” includes.
When the first segment of words says, “If a certain one comes to me,” the Greek word “me” is the first-person singular possessive pronoun, derived from “egó,” which is better stated as “mine.” When verse twenty-five is read where possessive pronouns imply “souls,” then “mine” implies “my soul.” This is not only a statement about the spiritual attraction that Jesus in the flesh had upon Jews – due to his most sacred soul animating his flesh – it also speaks of the future, after Jesus’ death and the release of his soul to join with other souls that have married Yahweh. The “If” scenario is now the condition that says the “multitudes many” that would become the bridesmaids awaiting their bridegroom, each told to maintain oil in their lamps, in order to remain vigilant (the parable of the Ten Virgins). Because those ten bridesmaids reflect the souls of both male and female human flesh(all humanity is souls imprisoned in the femininity of the worldly realm), they also reflect a totality of souls expecting to gain the inheritance of eternal life. The foolish bridesmaids were the Jews who saw this as a birthright of bloodline. The wise and vigilant bridesmaids saw maintaining the fuel for their lamps that produced the light of truth as the seriousness of their commitment to marry Yahweh. Thus, the big “If” is relative to that seriousness of commitment, where keeping oil in one’s lamp means doing without some of the comforts of Jewish life.
For a soul to “come to Jesus,” this is placing the cart before the horse. To “come to his soul” means a soul that has already married Yahweh. In the bridesmaids analogy, they were the ones who kept the oil in their lamps filled – they listened to divine insight and did as influenced. Thus, for the wise bridesmaids to hear the call of their bridegroom and leave to become married to Him, they had met the challenge set before them – to prove their commitment – while the foolish bridesmaids had done little to show Yahweh they had any true faith in marrying the unseen. This is now why Luke indicated Jesus’ soul spoke seven important aspects that must be checked off, in order to hear the call that the bridegroom has arrived (in the middle of darkness, when the foolish have fallen into sleep). The first use of “kai” then says “not hates the father of himself.” In this, Luke placed an asterisk at the end of “heautou,” which is the Genitive case form of the reflexive pronoun (in the third-person masculine singular), saying “of himself.” The asterisk then becomes a signal not to read “himself” as “his soul,” because the reference to “the father of himself” is physical, not spiritual; so, a soul should not be read into this use of “self.”
The Greek word “misei” clearly places focus on “hate,” which is a harsh word for most church-going Christians to hear coming from Jesus. The same word can also be stated as “love less” or “detest.” Still, the focus placed on “hate” must be seen as the difficulty souls imprisoned in human flesh have, due to the spiritual effects of Satan on their souls. Satan lures the souls away from a commitment to Yahweh by increasing physical urges through the flesh. It is this physicality that makes one’s “father” be a soul trapped in flesh’s claim to fame, depending on how well-respected a “father of himself” is in the community. In the days that Jesus walked the earth in ministry, the most well-respected Jews were the Pharisees, Sadducees, scribes, high priests, and the leaders of the assemblies in each Jewish settlement throughout Judea and Galilee. When those “fathers” (the word “patera” can also imply “ancestor, elder, senior”) are more on their knees worshiping wealth, power, and influence over other Jews than Yahweh; with none of those “fathers” able to understand the truth written into Scripture, no child of a human “father” can stand between its soul and the Father Yahweh. “If” that scenario occurs, then there will be no divine union between a Jewish soul and Yahweh. That failed condition means the only closeness those souls can find, as they “come to Jesus,” is physical. Without their souls being reborn by the soul of Jesus merging with theirs, they cannot be his “disciples.”
The importance of a “father” is then followed by the equal importance of “mother,” “wife,” “children,” “brothers” and “sisters,” all of whom are physical relationships that could serve Satan by becoming influences over a soul in the flesh. influencing a soul to reject a commitment to Yahweh, choosing instead physical relationships that satisfy the flesh, not the soul. In this rundown, it is not Jesus speaking only to males who were in the “multitudes many” that followed him, when he mentioned “wives,” while not saying ‘husbands.’ This not being stated makes all of these six physical relationships have connection to spiritual matters, which are contrasted with the divine or gods of the universe (the “elohim” of Creation).
This means the “father” is not simply one’s biological parent, but the potential of oneself (a male or a female) seeing it as the generator of legacy and inheritance. This pits one’s self-importance as a hindrance to the all-importance of Yahweh, the Father of all that possesses a soul. While the call is for a soul to be married to Yahweh and then receive a purifying cleansing by His Spirit, so one’s soul can become the “mother” of Jesus’ soul reborn into flesh, the “mother” that keeps a soul from marrying Yahweh is the Earth, who provides the dust, clay and dirt that is molded in a womb, so it can become animated by Yahweh’s breath of life at birth. To serve the offerings of the Earth “mother” is to “hate” self-sacrifice and a commitment to Yahweh. Because all human beings are feminine in essence, as imprisoned eternal soul in feminine bodies of flesh (both male and female), all are potential bridesmaids of Yahweh, so all are called to become his wives spiritually. This means Jesus referred to “a wife” (rather than also including ‘a husband’) because souls in the flesh will choose to deny Yahweh’s proposal and become “a wife” to a demon spirit and become possessed by a god that is unclean.
With the first three listed by Jesus being singular representations of one soul, the next three are written in the plural number, which reflects upon how one soul becomes submissive to multiple influences on the material realm. The first of these is “children.” Because one’s “children” are seen as productions of one’s flesh, as a “father,” “children” become a parent’s most valuable possession. The “children” will take over the business and work the farm, so the parents can enjoy retirement and enjoy the fruits of their labors. Here, it is important to realize that Jacob has “children,” most of whom sinned greatly. Eli lost his favor from Yahweh by choosing to protect his “children,” who had become priests who did wicked things in the sight of Yahweh. Even Samuel had “children” that were equally led to sin, thinking their bloodline to a prophet made them free to do as they wished. Thus, “children” are a strong influence upon the parents to sin, when it should be the parents that teach their “children” to marry their souls to Yahweh and be saved. Here, it is most important to realize that absolutely no human being – neither “father” nor “mother” – can generate a soul. Each soul is breathed out from Yahweh, into a body of flesh that is kept alive within the womb like a growth that is part of the mother’s flesh, living off her soul while developing. When each soul is seen as separate and fully from Yahweh, with only its mortal flesh the creation of cells from the mother (designed and crafted by the hand of Yahweh), each soul (once breathed into a separate body of flesh, is set upon its own course to find Yahweh and return to Him. Still, parents think (a Big Brain flaw) they are the creators of their “children,” making them more likely to sin and ruin their soul’s Judgment, in protection of “children” who must be taught to be self-sufficient by their parents.
When we read “brothers,” this is opposed to the marriage of all souls to Yahweh that makes each related as “mother,” while being a soul receiving the soul of Jesus that makes all become spiritual “brothers” (souls possessing bodies of flesh that are physically males and females alike). When the state of “brothers” is reduced to only those made of flesh, this is not simply siblings born of the same parents, but all males who become influential over a soul born into a male body of flesh. This rejects all souls that are born into female bodies of flesh, where only certain exceptions are allowed into one’s select group – a “wife” and a “mother.” When “sisters” is seen as a separate grouping of souls born into female bodies of flesh, the role is not the same. Due to the misinterpretation of the divine text of the Holy Bible, “sisters” reflect women that are submissive to those who are in the group “brothers.” This influence leads “sisters” to become “wives” and “mothers,” while always accepting domination by those souls born into male bodies of flesh. This makes “sisters” more inclined to see parables about bridesmaids referring to their submissive training, while “brothers” neglect submission and self-sacrifice, because that is ‘what girls do.’ Both of these groups must be rejected as the influence of Satan, as his ploy to steal souls from Yahweh.
It is after Jesus telling of “hatred of sisters” that Luke had him speak separately, “in addition” or “still” or “yet,” these “hates” of others is not all. Jesus said, “in addition , both,” where “both” precedes the seventh use of “kai.” The meaning of “both” says not only must your soul “hate” all those related to your soul, as all are prisoners in bodies of flesh, often serving Satan more than Yahweh, that one group of six must be paired with the most important group, which is one’s own soul. It is important to “hate this breath” that possesses “his own soul.” In this, the same Greek word “heautou” is written, but without the asterisk. That indicates a need to see “self” and translate that as “soul,” turning “of himself” into “his own soul” or “of his same soul.” To “hate” one’s own soul in the flesh means one understands that being imprisoned in the mortality that always leads to death is punishment, unless one’s soul has married Yahweh and returned to Him through the wholeness that the soul of Jesus brings to each soul.
The final segment of words in verse twenty-six then says, “not he has the power” or “not he is capable,” where a soul alone is powerless to save his or her own soul. If any soul sacrifices his or her own soul for either some relative of blood or a selfish state of exclusivity from having material gains, none of those soul is “able to exist of me,” where the Genitive Greek word “mou” is like the prior use of “me,” as the possessive pronoun that says, “of mine” or “of my own soul.” This possession is Jesus stating that each and every soul that follows him physically must reject all other physical and material distractions, in order to be empowered by the Spirit of Yahweh to receive the possessing soul of Jesus. Once the soul of Jesus has resurrected within a soul of a prisoner in human flesh, the soul of Jesus will become that soul’s Lord, with the submissive soul becoming the “disciple, student, pupil, learner” who the soul of Jesus will lead into ministry in his name.
Verse 27: “whoever not he or she takes up this upright stake of his own soul kai he comes behind of my soul , not is empowered to exist of my soul a disciple .”
Here, the traditional ‘Christian’ thought reads this as “pick up your cross” and thinks (that Big Brain again) of Jesus carrying his crucifix to Golgotha, as if being married to Yahweh and being reborn as His Son is hard work, which normal people choose not to do. The reality is the Greek written more readily states “take up,” which is a simple statement of elevation, from a lowered position. When a soul is involved, that “taken up” is one’s soul. When the soul is understood as that in need of raising, in order to be a disciple of Jesus and gain salvation (the name “Jesus” means “YAH Saves”), then it is not a crucifix being set up in a hole for one’s execution, but the inner presence of the soul of Jesus making one’s soul be “taken up” by his presence being “an upright stake.” An “upright stake” is what is seen in rows in a vineyard, keeping the grapevines from falling to the ground and turning into wild grapes. The presence of Jesus’ soul raising one’s soul to a divine level of existence – becoming capable of bearing good fruit – the host soul then takes a submissive position “behind the soul of Jesus,” as his soul leads as one’s Lord. If this does not happen, then a soul is “unable to be a disciple of Jesus’ soul.”
Verse 28: “Who indeed from out of of your soul , intending a tower to build , not at the beginning having sat down , calculates this expense , forasmuch as he possesses unto perfection ?”
Here, again, when the Greek second-person plural possessive pronoun “hymōn” is seen translatable into English as “yourselves,” then the element of “self” must be understood as a “soul.” Without a soul, the body of flesh is just dead matter, without any identification as a “self.” This means “from out of,” where the Genitive case “hymōn” states a possession “of your souls, this must be seen as an inner inspiration that each of the “multitudes many” felt, when they “assembled” around the physical Jesus. Because it was the soul of Jesus that spoke to the souls of those followers, it was that divine inspiration that would lead many to consider “building a tower,” such that the Tower of Babel was a human plan to reach heaven.
In the element of “intending a tower to build,” this must be understood as Jesus furthering his prior statement about “taking up this upright state of his soul.” The implication is everyone of those individuals in the “multitudes many” were laying on the ground, all covered with past sins. Just as the Jews who physically followed Jesus around were born to sin, they were no different than was Cain, when he laid on the ground, prompting Yahweh to tell him to “raise up” or be influenced by the serpent to do evil deeds.
In the same way, all who profess to be Christians today (at all times beyond the death and resurrection of Jesus’ soul) are just as debased and in need of hearing Yahweh speak through the Son, saying “rise up” or be taken into sin by Satan. Thus, all well-intentioned soul plan on doing as Jesus said; but those good intentions are like the ten bridesmaids, half of which were lazy lowlifes, unwilling to do what it took to rise up and maintain the light of truth as their elevated beacon. The Greek word “pyrgom” means “tower,” but also implies in usage a “fortified structure,” as a fortress has watch “towers.” In the same way, Jesus offers that preparedness of vigilance, where evil can be seen coming well before it arrives, so it can be defended against. The soul of Jesus being the “upright stake within one’s soul” then not only allows one to see dangers beforehand, the presence of Jesus becomes the “fortress” of strength that keeps evil from overtaking one’s soul.
As far as the “costs” of “raising this tower” are concerned, the saying in life aptly applies: Nothing is free. In order to become a soul married to Yahweh, it is not as simple as being a baby placed in a large bowl of water on a pedestal (a baptismal font) and sprinkled with some water (called holy by a soul unmarried to Yahweh), calling himself or herself a priest. There is the “expense” of taking time seriously studying Scripture. This is the waiting period the bridesmaids (remember, these are souls in both human genders, not just “sisters”) must maintain oil in their lamps. Their vigilance for when the bridegroom comes is due to them having “taken up this upright stake” and found love as their willingness to sacrifice everything for that divine union to take place. Self-sacrifice is the “cost” one’s soul must pay, in order to “raise this tower as planned.” It is not a question as to how much material wealth and possessions I will have left over, after this “tower” is completed. It is a question that asks, “Am I willing to put everything I own into this building project that will afford my soul salvation?” That is the question Jesus asked those who followed him, such that the Greek word written by Luke is “apartismon,” which means “completion, perfection.” The question then asks, “Does your soul seek the wholeness that will return it to being one with Yahweh?” That “wholeness” is then not only the “completion” of a planned “tower,” but the “perfection” that comes from having a spiritual “tower” that ascends into the spiritual realm.
Verse 29: “in order that not at what time of having laid of his soul a foundation (or cornerstone) , kai not of having strength to complete , all those experiencing they might have begun to his soul to ridicule ,”
In this verse, the Greek word “themelion” means “of or for a foundation,” implying in usage “a foundation stone.” This becomes the “cornerstone” that Jesus referred to the “cornerstone:” “Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, The same was made the head of the corner; This was from the Lord, And it is marvelous in our eyes?” (American Standard Bible, Matthew 21:42, referencing Psalm 118:22) In this recall, the rejection of a “cornerstone” by the “builders” was due to the “cornerstone” not being squared on eight corners. The true “cornerstone” that Jesus represents is round, such as is the stone that seals a tomb, into which a body of flesh has returned to its natural death state. For a soul to access the “tower” to the spiritual realm, the round “cornerstone” can then be rolled away from the opening of the tomb, allowing the soul the freedom to exit the material realm. This round “foundation” must be seen as that needed, “at what time of having laid of his soul” into the tomb prepared for the flesh.
When the second segment of words is then begun by the word “kai,” this signals the importance that a soul alone does “not possess the strength” – it is “not empowered” and “not capable of” – rolling the “cornerstone” away, freeing the soul. This is another statement about the necessity of having married Yahweh and then have His Son’s soul be resurrected within one’s soul, which become the “tower” of strength required for this “completion” to take place. While the last segment gives the impression of other souls in bodies of flesh watching someone “lay the foundation for his soul” to resurrect to heaven,” it is not a statement of physical eyes being able to “see” this. Those who know the “experience” of having “begun to build the tower for their souls,” who failed, will be “mocking” all souls who try to be better than them, so their “ridicule” is from personal “experience” of likewise being too weak to “complete” this required self-sacrifice. Since no soul alone has the “ability” to bring the “completion” of salvation to their souls, all must surrender their selves to Yahweh, becoming His wife-souls, so Jesus can be sent as the “cornerstone” that has the “strength” to bring that goal to fruition.
Verse 30: “saying because , This this man he began to build up kai not he was empowered to complete fully .”
Here, Luke again writes of Jesus “saying” to the “multitudes many,” in the same way he wrote after those following him found their souls “having changed direction.” Now, Jesus is “saying the cause” for the “ridicule” or “mocking” that comes from souls who have personally “experienced” an “inability” to make a total commitment to Yahweh and “complete” the “cornerstone” within their souls that allows them to ascend to the spiritual realm. The “cause” is then a capitalized “Houtos,” which is a divinely elevated “This,” referring back to that stated in verse twenty-nine. The “cause” of “This” lack of strength to “complete” salvation is “this man,” who was the only Son of Yahweh – Adam (Hebrew for “Man”). Adam was not the first of mankind, but the one made by the hand of Yahweh on the seventh day (mankind, as males and females, was created on the sixth day), making Adam “begin” knowledge of Yahweh, which would descend from Eden to the ordinary world, where he would become the first priest of Yahweh, created to “build up” their souls, into a “tower” of vigilance and strength.
At that point in the text, Luke added the Greek word “kai,” which denotes importantly that Adam himself “was not empowered to fully complete” the salvation of humanity. Adam fell to the earth and “began” a most holy soul that would be released upon his mortal death, so it could return time and again in the patriarchs, prophets and saints that would “begin” a spiritual lineage in the name of Abram. This would then lead to Yahweh resending His Son into flesh that would be born of a virgin woman, which would be Jesus. Jesus, as the reincarnated soul of Adam, placed in a different body of flesh, would then “complete” the process towards soul salvation (the name of “Jesus” means “YAH Saves”), upon his death and the release of his soul for that purpose. Still, each individual soul has to willingly welcome Yahweh as the Husband, whose Spirit cleanses their soul as a virgin womb, whose flesh will again be utilized by the Lord Jesus within, in ministry in his name. When the “foundation” of one’s soul is this cornerstone, then a “full completion” has been established.
Verse 31: “Or what ruler , journeying to a second king to meet with for battle , by no means , having sat down , at the beginning he will deliberate if empowered he exists within ten thousand to meet to this with twenty thousand to be coming against his soul ?”
In this follow-up question, Jesus is making a statement that even “kings” will die and release their souls, able to take nothing of the worldly realm with them to Judgment. The last word of this verse – “auton” – is where the question is coming from Jesus’ soul to the souls of the “common people much,” where they are each the “king” of their own flesh, making “Himself” become “his soul.” The same scenario is stated, where even those soul with the highest ranks on earth have to weight the “cost” of going up “against another” of superior power. While the numbers ten thousand” and twenty thousand” are supposed to represent the numbers of soldiers each “king” commands, those numbers are meaningless spiritually, The implication is a soul alone reflects upon “ten thousand,” while a soul with an additional soul – the soul of Yahweh’s Son added to it – is not only twice more powerful, but “raised up with the upright stake” that is the All-powerful Yahweh, which is empowered to defeat death. It is this question that each soul must ask itself; so, each soul can come to the realization that only a fool (like the foolish bridesmaids who did nothing to stay vigilant for the coming bridegroom) would think of one’s soul as a god that can gain salvation alone.
Verse 32: “if now otherwise , still of his soul at a distance of existing , a delegation having sent , he questions these advantageous for wholeness .”
In this, Jesus is recognizing that his followers are common people, not souls with many possessions to lose. He also sees those whose “age” (“presbeian” means “age, seniority,” implying in usage “an embassy, delegation, eldership”) still sees one’s natural death as “far away” or “distant.” This makes decisions for saving one’s soul less necessary to “sit down” and “deliberate” such things as self-sacrifice for salvation now. It seems it can wait. Still, the presence of Jesus, whose soul is speaking loudly to their souls is “a delegation sent” from Yahweh to make a proposal for marriage. Yahweh sees the weaker ‘king’ and has pity for his or her foreseen loss; so, it is the stronger that sues for “peace,” where the Greek word “eirēnēn” properly means “to join, tie together into a whole” – as “wholeness.” [HELPS Word-studies] This influence of Jesus then raises these “questions” that Jesus posed to the souls of those who followed him to hear his message.
Verse 33: “In this way therefore all from out of of your souls who not he renounces to all to those of his soul to exist in possession , not he is empowered to exist of my soul a disciple .”
In this final verse, the first segment places focus on the self-sacrifice that has one be “from out of of you souls.” In that, the Genitive case, second-person plural possessive pronoun “hymōn” translates as “of your souls” (from “of yourselves”). This states the host soul has left control over its flesh to the “possessing soul” of Jesus. The same soul of Jesus will possess “all of those of his soul to exist” as him reborn. The above translation by the NRSV makes it seem that the main point is the surrender “of all your possession,” in order to be a “disciple” of Jesus. Yahweh is not desiring to profit from material gains, from His wives letting go of what they “possess.” The only thing of value they possess is their flesh, which is the bane of their existence, because the flesh leads a soul to approve transgressions.. Thus, the truth of the translation for the Greek word “hyparchousin” is “to exist in possession.” That says one’s soul is given away at the altar of divine marriage to Yahweh, so it becomes His “possession” once again. This is a return to the source; and, the resurrection of Jesus’ soul within a wife-soul ensures that soul stays in Yahweh’s “possession.”
[11] At that time it will be said to this people and to Jerusalem: A hot wind comes from me out of the bare heights in the desert toward my poor people, not to winnow or cleanse—[12] a wind too strong for that. Now it is I who speak in judgment against them.
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[22] “For my people are foolish, they do not know me; they are stupid children, they have no understanding. They are skilled in doing evil, but do not know how to do good.” [23] I looked on the earth, and lo, it was waste and void; and to the heavens, and they had no light. [24] I looked on the mountains, and lo, they were quaking, and all the hills moved to and fro. [25] I looked, and lo, there was no one at all, and all the birds of the air had fled. [26] I looked, and lo, the fruitful land was a desert, and all its cities were laid in ruins before Yahweh, before his fierce anger.
[27] For thus says Yahweh: The whole land shall be a desolation; yet I will not make a full end. [28] Because of this the earth shall mourn, and the heavens above grow black; for I have spoken, I have purposed; I have not relented nor will I turn back.
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In verses eleven and twelve, the Hebrew word “rū·aḥ” (“ruach”) is repeated, which has been translated as “wind.” Such a translation is just if this were not Yahweh speaking to His sinful people. Because Yahweh is the supreme deity that is all Spiritual, then this word must be read on a spiritual level that speaks of the “souls” – “breaths” of life – that will be removed from these “daughter of my people” (from “bat-‘am·mî,” translated above as “my poor people”). This reference to “daughter” says Yahweh’s true people had left children that were bridesmaids-to-be (as a “daughter”), just as were their parents, who settled Canaan and called that land theirs by Yahweh’s desire. The gift of physical land was a wedding gift to the people whose souls were married to Yahweh. This is not the same (but comparable to) the gift of “breath” to the earth that forms a body of flesh. Each “daughter of Yahweh’s people” had been given a body of flesh at birth – first “breath” – when their souls were freely given as gifts by Yahweh into the material realm. To make a claim to physical land their ancestors – true Israelites – had, as wife-souls of Yahweh was a false claim. Thus, with their souls removed from their bodies (like those daughters of Yahweh’s people would be removed from “Jerusalem”), those “breaths” of life would come stand before Yahweh’s throne, where He would “speak judgments against” those souls. These verses were chosen to be read selectively, prior to the remaining verses: 22 to 28.
In verse twenty-two, words stating: “foolish” (“’ĕ·wîl”), “they have known” (“yā·ḏā·‘ū”), “silly” (“sə·ḵā·lîm”), “them discerning” (“nə·ḇō·w·nîm”), “the wise” (“ḥă·ḵā·mîm”), and “not they have known” (“lō yā·ḏā·‘ū”) all reflect upon human intellect. Human intellect – the Big Brain disease – never leads one to sacrifice self to Yahweh in divine spiritual marriage. Instead, it makes them “fools” who act “silly, trying to “discern” the most profitable path to travel, such that human “wisdom” only leads to acts of evil. They have no spiritual insight that allows “them to know” how good works are done.
In verse twenty-three, Yahweh said through Jeremiah, “I beheld the earth , and lo! without form and empty ; into heavens and no light .” While this makes it appear that Yahweh was the Creator of the universe, making Him be All-Knowledge and All-Powerful, the intent of this verse is to state the metaphor of humanity. The “earth” is the flesh” into which Yahweh breathes a soul, The flesh is incapable of setting its “form,” because it is “void” of life without a soul. All “earth-flesh” is dead, meaning all souls breathed into dead matter are imprisoned in a mortal state of existence, all flesh being bound to die. The metaphor of “light” is the awareness of the truth that allows human souls realize Yahweh is the escape from this prison that always ends in death (while a soul is eternal, coming from Yahweh). The “light” is then the soul of Yahweh’s Son being sent into lost souls that turn to Yahweh in divine marriage. The “light” can only come from Yahweh’s “Spirit” (the metaphor for “heaven”) making that resurrection possible. The “fools” of Jerusalem denied this, which is only capable of being known when one’s soul has married Yahweh. The Big Brain disease blocked the Jews from seeing by this “light.”
Verses twenty-three through twenty-six all begin with Yahweh saying, “I beheld.” Verse twenty-five ends with a samekh, which indicates closure of a thought or series of thoughts. Since verse twenty-one also ended with a samekh, a new series of thoughts was begun in verse twenty-two, ending in verse twenty-six. Four of these verses relate to what Yahweh “saw.” Verse twenty-four then speaks of the “mountains” that “trembled” and the “hills” that “moved back and forth.” Since the ”mountains” and “hills” are elements of the “earth,” they become metaphor for the humans who tower over others (the “hills”) as their kings. For as powerful as those rulers of the “earth” are,” Yahweh “beheld” them “trembling” in fear, when released from their “mountainous” bodies of flesh and stood as naked souls before Yahweh throne for Judgment. The “mountains trembled” because they were the rulers that forced the “hill” to move back and forth,” depending on the latest whims coming from the Big Brains possessed by the kings and their court of thinkers. The ”hills” were seen to always follow those whims of rule, none of which led them to commit their soul to Yahweh in marriage.
Verse twenty-five then speaks that Yahweh “beheld” that there was “no Adam” or “no man” that represented His Son in those “mountains” and “hills.” None of them had that “light” given to them “Spiritually.” When the Hebrew construct “‘ō·wp̄” is translated as “birds,” it misses the truth that “oph” means “flying creatures.” When the spirituality of this message is realized, the “flying creatures” reflect the “elohim” of Creation, or the “angels” that Yahweh has commanded to serve mankind. That service is only for souls married to Yahweh; so, a lack of wife-souls in Yahweh’s name, reborn as His Son, means all the “angels of spirituality have fled.”
Verse twenty-six then sings about Yahweh having “beheld!” the “fruitful land” that was the truth of “Israel” had become a “wilderness.” When “fruitful” means becoming a true “fruit” of the Spiritual vine, the ‘wilderness” says there were no souls in flesh reborn as Adam-Jesus, ministering to the needs of lost souls. This “wilderness” is then described as “all the cities having been broken down in the presence of Yahweh.” That translation misses the intent of “broken down” also meaning “pulled down” (“nathats”) and “in the presence of” actually says “their faces” (“mip·pə·nê”). This then says none of the gathering of people in “cities” (places of “excitement”) would find them wearing the “face of Yahweh,” as the First Commandment (the first vow of divine marriage) states. Without that “face” leading their souls, it having been “pulled down” by royal orders of kings, the places intended to be “fruitful” had fallen into a wasteland of wild grapes. This state of negligence caused “the face [of Yahweh] to show anger in His nostrils.” The ”breath” of life will “face” Judgment when separated from their precious “earth.”
Verse twenty-seven then simply says, “Thus says Yahweh: desolate will be all the earth ; and yet a full end I will not make .” Here, again, the word “earth” (“erets”) is metaphor for “flesh.” The “waste” or “desolation” of the “flesh” simply means that the “flesh” is made of death and bound to return to that state, when the “flesh” can no longer support a “breath” of life (a soul). To then find that the death of the “flesh” “will not make a full end” says the soul that was imprisoned in a body of “earth” still lives, as it is eternal, coming from Yahweh. To “not make a full end” means a soul that has erred and followed the flawed logic of a Big Brain will find it release from an “earthly” prison temporary. The result is reincarnation, where the Judgment of a wayward soul is to return into a body of “earth” and try again. Sadly, those souls who once filled the scope of “mountains” will return as a simple “hill” or plain.
Verse twenty-eight then says that Yahweh – the true King – has made a Law that will not be changed. Human kings use Big Brains to make adjustments to Law, to suit their needs. This gets their souls into a “mountain” of debt that must be paid. Yahweh will make no such adjustments to His Covenant for divine marriage. If a soul agrees to the terms and fully and willingly submits to serve Yahweh forever, He will erase their sins by the Baptism of His Spirit; and, then He will send in the soul of His Son to maintain compliance of that agreement, forever and ever.
1 The fool has said in his heart, “There is no elohim.” *
All are corrupt and commit abominable acts; there is none who does any good.
2 Yahweh looks down from heaven upon us all, *
to see if there is any who is wise, if there is one who seeks after elohim.
3 Every one has proved faithless; all alike have turned bad; *
there is none who does good; no, not one.
4 Have they no knowledge, all those evildoers *
who eat up my people like bread and do not call upon Yahweh?
5 See how they tremble with fear, *
because elohim is in the company of the righteous.
6 Their aim is to confound the plans of the afflicted, *
but Yahweh is their refuge.
7 Oh, that Israel’s deliverance would come out of Zion! *
when Yahweh restores the fortunes of his people, Jacob will rejoice and Israel be glad.
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Verse one in this Psalm 14 makes it a natural as a companion for the Track 1 Old Testament reading selection from Jeremiah 4. In verse twenty-two of Jeremiah 4, we read “for ׀ foolish my people , me not they have known , children silly they , and none have understanding them ; wise they do no evil , but to do good not they have knowledge .” This makes David singing, “has said the fool in his heart no elohim, they are corrupt , they have done abominable works , none who does good .” Both say the rejection of marriage to Yahweh and the subsequent receipt of His elohim Adam-Jesus within their individual souls (to lead them to acts of good) means the result for such unwed souls is to do evil and set up a Judgment by Yahweh that reflects their transgressions.
In verse two it is nice and sweet to imagine Yahweh floating on a cloud somewhere in outer space, where He “looks down” on all us tiny speck on planet earth. The verse must be read as metaphor. A viable translation of the Hebrew word “looks down” is “overhangs” or “overlooks” (from “shaqaph”). When “from heaven” (“miš·šā·ma·yim”) is understood to be metaphor for “in the Spirit,” where “heaven” is the presence of Yahweh within (not in outer space), then David is singing about the soul of a wife of Yahweh has His Spirit always “overseeing” one’s life in service to Him. When the NRSV translates “all of us,” that gives the impression that Yahweh plays no favorite and is present in all souls in human flesh. That is a false concept and not what is written. The literal English translation has David singing of “the sons of Adam” (from “bene-adam”). The “Sons of Adam” are all those souls that have been sent the “elohim” of Yahweh that is His Son, making them be reborn as “sons of men.” With Yahweh watching and His Son resurrected within a soul imprisoned in flesh, it is then “to see if there are any who understand ; who seek elohim.” This means Yahweh sends His Son’s soul into saints, who then minister to the lost souls that seek salvation and want to “understand” – where the Hebrew word here means “to be prudent” (from “sakal”).
In verse three, Yahweh inspired David to sing that those souls who “turned aside” the proposal from Yahweh to marry Him divinely and surrender one’s soul loving to His Son’s direction will be those “who have become corrupt.” From having corrupted souls, “none” of them “does good.” The ability to do “good” is totally dependent on the Son of Adam being led down a path of righteousness, which cannot be traveled without his guidance. While some may attempt to go “good” by adhering to the Law passed to the Israelites from Yahweh through Moses, their lack of “understanding” will lead them to question right from wrong, so “not one does” the right thing without the whisper of Adam-Jesus as their inner Lord.
In verse four, Yahweh has David ask the question, “have no knowledge?” This relates back to the “no not one” statement that ends line three, proving that the “no not” is referring to the “understanding” of verse two. This is “knowledge” of the Law, which is the marriage vows that must be willingly agreed to before divine union with Yahweh can take place. Those who “turn aside” this agreement do not “know” what the agreement means. When David then sang for Yahweh, “all workers of iniquity that eat up my people they eat bread.” This must be read as a double-edged sword of knowledge, where the souls led to sinful lives destroy those servants of Yahweh as their physical “bread.” They profit materially on their destruction. However, those souls married to Yahweh “eat the bread” of heaven, which is spiritual food that is fed to them by their inner “elohim” – Adam-Jesus. Those without divine wisdom (“knowledge”) are “fools” (from verse one) because they “do not call upon Yahweh.” They do not answer His call for divine marriage to their souls. They “turn aside” Yahweh for ignorance and wickedness.
In verse five, David placed a vertical bar after the word “there” (“sham”), which forces one to pause and reflect on where “there” is. It is the earth or worldly plane of existence, where their flesh feels quite at home, as dead matter waiting to return to dust and ash when its soul departs. This says those who reject Yahweh in marriage have no place other than the material realm to think they are gods. Their souls know the truth of Judgment, however, which is why those whos souls have been sold for “there” will only know “great fear.” That “fear” is the afterlife, which they keep denying, but their souls keep letting them know the guilt of their ways. They see those souls who are married to Yahweh (from David’s perspective this is those of true Israel) and see how they are led “to righteousness” unlike them, which can only be due to their advocate or assistant that guides them on that path – their “elohim” from Yahweh.
Verse six sings that it is the “righteous” “who counsel the poor” of soul, letting them know the great “shame” of not following the Law – the marriage vows between a soul and Yahweh. Once the sinners feel the “shame” an know their souls are responsible for their past sins, the ministers of truth let them know that “Yahweh” is their only “refuge.” To find that shelter, they must repent and find love in their hearts for Yahweh and His Savior.
In verse seven words that appear to be proper names confuse the meaning of this verse. The word “Israel” means “Who Retains the elohim of Yahweh,” which is the truth of the name of the people under David, who became like their leader-king-minister as a nation of people that were all “Who Retained the elohim of Yahweh.” The word “Zion” means “A Dry Place,” with the name “Jacob” meaning “Supplanter.” When this is realized, the verse says: “who gives out of a dry place the salvation who retains who retains Yahweh’s elohim the captivity of his people ; let rejoice supplanter , be glad who retains Yahweh’s elohim.”
This says a lost soul is “a dry place” that cannot offer “salvation” – the Hebrew word from which the name “Jesus” comes (“yeshuah”). The “captivity of his people” is another ‘cuts two ways’ statement, where those “dry” hold subjects “captive” to their rules; but souls married to Yahweh are replenished with living waters and “captive” to everlasting life. Therefore, David sang, “rejoice” to those who “supplant” the “dry place” of a sinner and receive the “gladness” that comes from Yahweh’s elohim as one’s Lord within.
[7] Yahweh said to Moses, “Go down at once! Your people, whom you brought up out of the land of Egypt, [8] have acted perversely; they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, `These are eloheka, O Israel, who brought you up out of the land of Egypt!'” [9] Yahweh said to Moses, “I have seen this people, how stiff-necked they are. [10] Now let me alone, so that my wrath may burn hot against them and I may consume them; and of you I will make a great nation.”
[11] But Moses implored Yahwehelohaw, and said, “Yahweh, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? [12] Why should the Egyptians say, `It was with evil intent that he brought them out to kill them in the mountains, and to consume them from the face of the earth’? Turn from your fierce wrath; change your mind and do not bring disaster on your people. [13] Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, `I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.'” [14] And the Lord changed his mind about the disaster that he planned to bring on his people. פ
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The first thing that must be realized from these verses is they come from a prophetic vision Moses was shown by Yahweh. Moses went up Mount Sinai, stayed forty days and came down with the Covenant, which the people all agreed to. That was the ancient history told in Exodus 19, with the Ten Commandments listed in Exodus 20. There was no second trip up the mountain, broken tablets, or a golden calf. All that is foretelling of a future break from Yahweh. It is from that perspective that these verses must be read.
In these verses we read how Moses argued with Yahweh about destroying the people. That matches the prophetic story of Abraham arguing with Yahweh about there being some number of good people in Sodom; so, that evil city should not be destroyed. Saints like Moses and Abraham never argued with Yahweh. A soul married to Yahweh does everything Yahweh commands. Like Ezekiel when asked about dry bones living, they all respond, “Yahweh, you know.” That means nobody can think greater than Yahweh. It is a moot point.
In verse seven, where we read, “Yahweh said to Moses,” this must be understood to be non-verbal, as in no way physical speech involving mouths, lips and tongues. It is a statement of Yahweh communicating to the soul that had been Moses, on earth, at one time. It is no different than reading the Yahweh brought word to Jeremiah. It is not physical speech, but spiritual awakening of a soul by Yahweh.
For Yahweh to then say, “go down,” this makes one imagine Moses is atop Mount Sinai, when the soul of Moses is most divinely elevated into the spiritual real, no longer a part of the material. The command from Yahweh then says, “go descend,” which means to return spiritually to the worldly plane of existence.
The reason for Yahweh to send the soul of Moses back to the earth is to witness how “have corrupted your people , whom you brought out of the land of Egypt .” In that, the words translated as “land of Egypt” must be read as “the flesh married to tragedy,” which is metaphor for “earth-land” and the meaning behind the name “Egypt.” This says that the “corruption of the people long before led by Moses to marry their souls and flesh to Yahweh” is they no longer honor that spiritual union. The ”corruption” says the souls of their children’s children have returned to being “married to tragedy.”
When verse eight says “they have turned aside quickly out of the way which I commanded them,” this says they have broken their marriage vows to Yahweh, “turning Him aside” so they can have adulterous affairs, all while still claiming to possess Yahweh’s name in marriage. Yahweh’s “commands” are the Covenant, unto which all souls had to wholly agree to, out of love and willing submission to Yahweh’s care.
Yahweh then informed the soul of Moses that the “corruption” of the “people” was demonstrated in the symbolism of having “made themselves” gods, who can change their religious practices (righteous ways) to suit their needs, not Yahweh’s commands. The act that signified them “making themselves” gods was a “calf molded.” This must be seen as a return to pagan god worship, where the precession of the signs of the zodiac reflect the nature of godly worship on earth. Prior to the age of Yahweh (Aries, the Ram) was the age of Taurus, the Bull. The “calf” reflects the ancient worship of Ba’al, who was served by many lesser gods. Egypt was a land of polytheism, where worship of the Bull was an example of that. The sign of Taurus (an earth sign) is then a clue that Ba’al worship was for material gains. The age of Aries would signify a single God (Yahweh) of worship, whose leadership would protect the flock.
With this being a prophetic vision of a distant future, far away from the physical time of Moses on earth, the “molding of a calf” is then a projection into the future that rejects the one God philosophy, as well as that of the age of Pisces, which is the time when Jesus would lead souls to connect to the spiritual world while still in the flesh, by being resurrections of his soul. The Second Commandment that says, “Thus shall not make of yourselves any idol,” this says the “molded calf” was a projection of self-image, as a god. It should also be grasped that “a calf” is not a representation of a male yearling lamb that is blemish free, which each family was commanded to sacrifice and spread its blood over the doorframe.
When Yahweh then told Moses, “the people worshipped it and sacrificed to it and said these your gods”. This says the “people worshipped” themselves as their own self-gods. The Hebrew word “eloheka” is a second-person plural masculine singular construct, where “elohim” is not the soul of Yahweh’s Son resurrected within each (that would be the lamb, not a calf), but each soul (an eternal spirit) seeing itself as a “god” (el), collectives as “your gods” (“eloheka”). To “worship” self and make “sacrifices” to an “idol of self” says the “people” had changed from a commitment to Yahweh (self-sacrifice unto Him) and moved to deify themselves as “gods” in His place.
In the whole story (not read today), the people supposedly became worried that Moses had not returned in forty days. The projection of this fear into a prophesied future says the failed Israelites – the Jewish remnants that had been overrun, scattered and enslaved to foreign powers – had lost faith that any promises made by Yahweh were recognized by anyone else in the world. The formation of a golden calf is then the Jews claiming to be gods on earth, due to Moses leading them to a Promised Land. That Promised Land, however, had been taken away from the Jews by greater powers then they possessed (the Ottoman Empire and Arab influence). They then “molded a calf to worship and sacrifice unto” so they became known as the bankers-jewelers-moneychangers of the world. This known history says they saw Moses (and Yahweh) had forsaken them; so, they took measures into their own hands and made themselves gods for the world to reckon with, out of financial necessities. The golden calf is the influence the Jews wield today, as a vast minority that controls the vast majority by having become the gods of wealth, power and influence. This is the corruption that should be seen in this story in Exodus 32.
After verse eight has the “people worshiping and sacrificing to gods,” Yahweh tells Moses that was the “corruption” of “Israel,” which Moses had “brought out of the flesh married to tragedy” (“out of the land of Egypt”). This places focus on the meaning behind the name “Israel” (“yiś·rā·’êl”), which is “Who Retains the el of Yahweh” within his or her being. This is the “el” of the “elohim” that is the soul of the Son of Yahweh – Adam-Jesus. It is not the “eloheka” of self-worship, as those “elohim” are the fallen angels who were cast within the earth, as punishment for tormenting humanity. A third of those “elohim” were those listed thirty-two times in Genesis 1, as the “elohim” created by Yahweh to do the work of His Creation. In Genesis 2, we read the story of a “Yahweh elohim” thirteen times, which is the “elohim” made by Yahweh to be placed within humans to save their souls.
In verse none, Yahweh again speak spiritually to the soul of Moses. Here, Yahweh says, “I have seen the people here , and indeed people stiff-necked it .” In this translation, the Hebrew construct “haz·zeh” (from “zeh”) means “this, here.” As “here,” this projects Yahweh speaking to the soul of Moses about a change of place, from there to “here,” whit “here” a change to “corruption.” The next key word is the combined words “stiff-necked” (from “qə·šêh-‘ō·rep̄”), where “qasheh” means “hard, severe” and “oreph” means “back of the neck, neck.” To place these two words together as one, which has “stiff-necked” defined as “haughty or stubborn behavior,” this misses the point of intention. The “hard” or “severe” element of the “back of the neck” is the strong muscles a ram has, connecting the shoulders to the skull. Those “hard-necked” muscles protect the ram from fatal injury when butting heads with other rams during mating season. The intent of what Yahweh said to the soul of Moses is less about how “haughty” the Jews act from self-worship (although that is true) and more about them thinking they can butt heads with Yahweh, when the Covenant calls for them to be gentle lambs, because physical strength is meaningless in the long term of eternal life.
In verse ten is evidence that this is a prophetic dream that Yahweh led the soul of Moses to perceive, when his soul “descended” to a future time on the material plane. We see that when Yahweh told the soul of Moses, “let alone remain me , so that may burn anger my wrath against them and I may consume them ; and I will make of you people great .” This implies that Yahweh needed to tell Moses to “leave off” trying to stem His “burning anger” that Yahweh said what He would do. For Yahweh to say, “I am going to do this,” then to not do that would make Yahweh a liar. There is no reason for Yahweh to tell Moses what He is going to do. All He needed to say spiritual in reality is, “Watch this.” The truth of “burn my wrath against them and consume them” speaks of the souls of the “people.” That “wrath” will come to all sinners on each’s own personal Judgment Day. Those souls will be consumed by Yahweh, like a fish consumes her young fish, before spitting them back out when it is safe for them. When Yahweh says “let alone remain me,” this is a statement of Judgment being a ‘one-on-one spiritual encounter, as Judgment between each corrupted sinner and Yahweh. When the semi-colon leads to a refreshing statement that says, “I will make of your people great,” this says reincarnation – after a stern chat in Judgment – will indeed have a transformative impression of some souls [but not all, by far]. Those who “will be made great” will be those who followed the guidance of Moses and submitted their souls to marriage to Yahweh, cleansing by His Spirit and the resurrection of His Son’s soul in virgin souls. That is the truth (and always is the truth) of Israel.
In verse eleven we find Moses appearing to “plead with Yahweh,” when that is actually not the intent of the words written. When the truth comes forth, verse eleven is making a statement that the opinion of Moses has changed, making it the people arguing for their corruption as just. The literal English translation can actually state, “and weakened Moses , the face Yahweh his elohim, and said , why Yahweh does burn hot your wrath against your people , whom you have brought out of the flesh of marriage to tragedy , with power great and a hand mighty ?” In this, the Hebrew word “challah” has been translated as “pleaded,” when it means “to be weak or sick.” This becomes a major statement that the perfect soul of Moses cannot become “weak,” meaning it is the people associated with his ancient actions that have become “sick,” while using the name Moses as their ticket to heaven.
Next, the Hebrew construct “’eṯ-pə·nê” has been translated as simply “with,” when it means “the face.” This is the First Commandment being stated, as all the wife-souls of Yahweh can wear no other “face” before them in His presence than His. Thus, it is the “face of Yahweh” that has become “weak” or “sike,” which is relative to Moses. In that name, the meaning behind it can mean “hidden” or “covered,” which says the “face of Yahweh” has become “covered,” which has resulted in the people being “weak” in their commitment to Yahweh, as taught to their ancestors by Moses. This “covering” hides another “elohim” as the “face” they argue their case against Yahweh wearing. They imply in their argument that the “mighty hand” of Yahweh – his agent Moses – made the people who they have become (much later in time).
Verse twelve then has the people continue to argue their point, saying “why will speak of marriage to tragedy and say , from evil he brought them out to kill them in the mountains , and consume them above the face of the flesh ; and return with anger and console yourself from this evil of your people .” Here, the insult is saying Yahweh would “kill” (from “harag”) anything. First of all, Yahweh breathed life into dead matter, when each eternal soul was placed into a body of flesh. Because a soul is eternal, it cannot be killed. Because flesh is death waiting to return to death (when a soul can no longer be retained for the impression of life), that dead cannot be killed. To repeat “Egypt,” while referring to a future “marriage to tragedy,” the question is the illogical, “If you saved us from evil ways before, why not save us from our return to evil ways now?” The Hebrew word “ūḇ” (from “shub”) means “to turn back, return,” which is the threat of reincarnation for souls committing evil in the name of Yahweh (and Moses). Yahweh never needs “to console himself” from any Judgment decisions He makes on a soul, as all are just and appropriately fit the crimes committed.
In verse thirteen, the illogical argument tells an omniscient and omnipotent Yahweh to ‘remember Abraham Isaac and Israel (not Jacob).” The names mean “Their Protection” (“Abraham”), “Laughter” (“Isaac”), and “Who Retains the el of Yahweh” [the soul of Adam-Jesus], which in essence intends to “remind” Yahweh of the lineage that is “their protection” from death, allowing them to “laugh” at the threat of Judgment, because their ancestors were married to Yahweh (not tragedy), thereby granting all of their descendants the freedom to do evil and bad deeds, if they so choose. The illogic of this argument is they do not understand that the numerous “stars of heaven and all the land” means those souls who burn bright with the light of truth coming from the Son within their souls, where the Spirit has made that possible and “all the flesh” that meets that description are the true descendants of Abraham, Isaac, and Jacob, all as “Israel.” That is spiritual descendance, not bloodline from sinners.
When verse fourteen is then seen to read, “so consoled himself Yahweh from the evil , which he said he would do to his people .” This cannot be seen as the truth being clearly stated. It says Yahweh knows the material realm, where breaths of life are imprisoned in bodies of dead flesh temporarily, with the majority of that time on earth being urged to sin against Yahweh by Satan and his underlings, is the only place where sin, evil and bad ways can exist. None of that is allowed in the spiritual realm, where Yahweh and His Son are one with the souls of saints that have been saved. The “consolation” is the continued influence of those saints, who all minister in the name of the Son. They would be the prophet that would repeat the wrath of Yahweh is coming … if evil ways are not turned aside and souls bow down in subservience – lovingly – to Yahweh. After all, the “people” of Yahweh are not those souls who argued against Yahweh for their right to sin. Yahweh’s “people” are those soul reborn in the flesh as His Son, in His name.
1 Have mercy on me, elohim, according to your loving-kindness; *
in your great compassion blot out my offenses.
2 Wash me through and through from my wickedness *
and cleanse me from my sin.
3 For I know my transgressions, *
and my sin is ever before me.
4 Against you only have I sinned *
and done what is evil in your sight.
5 [4] And so you are justified when you speak *
and upright in your judgment.
6 [5] Indeed, I have been wicked from my birth, *
a sinner from my mother’s womb.
7 [6] For behold, you look for truth deep within me, *
and will make me understand wisdom secretly.
8 [7] Purge me from my sin, and I shall be pure; *
wash me, and I shall be clean indeed.
9 [8] Make me hear of joy and gladness, *
that the body you have broken may rejoice.
10 [9] Hide your face from my sins *
and blot out all my iniquities.
11 [10] Create in me a clean heart, elohim, *
and renew a right spirit within me.
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Verse one includes information that explains the context of this song. Not sung aloud is: “a psalm of beloved [David] when went towards gift [Nathan] the prophet ; after he had gone into the daughter of oath [Bathsheba] .” This says David went to Nathan to beg for forgiveness for his sins and that was the divine inspiration that came to David in song. This notification lets the reader-singer realize that David felt the guilt of his sins and understood he would have to pay for them, according to whatever Yahweh would place before him in life. While these verses from Psalm 51 are companioned with the Track 2 Old Testament reading selection from Exodus 32 (a prophecy of future failures to come, just like this set of failure to one saved soul), the difference must be seen in how David confessed and repented, while the futuristic “corruption” of Moses – brought down to dirt level by sinners who were arguing for the right to sin – refused to hear Yahweh speak of their Judgment coming at their deaths. The future (our modern times included) rejects feelings of guilt and the reality of Yahweh.
David was like Adam and his wife-companion, who were made perfect and placed in an idyllic surrounding, with Yahweh knowing they would eventually sin – a necessary evil for the betterment of mankind. David was a saint placed in an idyllic environment where the people followed his guidance, in the same way future Christians would follow Jesus. Jesus had to die for Yahweh’s plan to have its full effect; and, David had to sin so the people he would leave behind in his death would be forced to maintain the ways David taught them or face becoming the first steps towards the prophecy of Exodus 32. This means David’s soul would be forgiven by Yahweh, as he repented, while not realizing his sins were necessary evils that would leave young Solomon in his wake.
Once we know why David was moved to write this psalm, he began verse one as shown above, asking his “elohim” to “show favor” to him or “have mercy” upon his soul. It is vital to know that David knew the name of Yahweh, having sung it loudly many times in his songs. Psalm 51 has zero namings of Yahweh. Instead, David wrote “elohim” five times (twice in these selected verses for singing aloud), with another use of “elohe,” which is the same masculine plural form of “elohim” with “the” constructed into the word. My reference source (BibleHub Interlinear) shows a heading for this psalm, which is “Create in Me a Clean Heart, O God.” The ”O God” is the failure to accept the masculine plural word “elohim” as not translating as the masculine singular (“God”). Rather than see David was not praying for forgiveness to “the gods,” like some polytheistic pagan, and see “elohim” as the title given to the Son of Yahweh (His “Yahweh elohim”) of Genesis 2, English translations refuse to see David praying in song to his own, personal elohim” – his Adam-Jesus that was merged with his soul and his Lord within – such that David had Nathan to tell David what Yahweh thought about his sins, but his source of inspiration for all his psalms was his inner “elohim;” and, David did not want to lose that Son of Yahweh leading him.
In the remainder of verse one, David sings to his inner “elohim” to “wipe out” David’s “transgressions.” This is a return to the pure state of being that a soul Baptized by the Spirit of Yahweh causes. That “wiping clean of transgressions” is what makes a soul-flesh be worthy of receiving the soul of Yahweh’s Son to resurrect within a virgin womb – a cleansed soul-flesh. This means the Son of Yahweh cannot exist within sinners; so, David was begging for redemption, so he could continue to hear the whispers of divine guidance sent to David through His Son. Because David would continue to be led by divine insights, his sins were planned by Yahweh, meaning His Son would have to withdraw and withhold guidance, so David could act as would any mortal king, whose heart lusted from unchecked worldly power.
In verse two, David sings (as translated above): “Wash me through and through from my wickedness and cleanse me from my sin.” That, obviously, is a request for another outpouring of Yahweh’s Spirit upon David’s soul, so his past sins would be forgiven. In the written text (not shown in the NRSV translation), this is written: “har·bêh [ he·reḇ ] ( kab·bə·sê·nî) mê·‘ă·wō·nî ;” which literally translates into English as “bring in abundance [ much great amount ] ( to wash me ) from my guilt of iniquity ;”. In the brackets and parentheses, David sang silently or spiritually, so the words written cannot convey a physical request for a large amount of water to bathe his body clean. The enclosure marks are speaking to his inner soul, which was in union with the Yahweh “elohim” sent to be David’s Lord, when just a child of Jesse, anointed by Samuel physically, Anointed by Yahweh spiritually.This confirms that verse one sought his “elohim” to be within his soul.
In verse three, David admits his sins are his and they will remain for him to pay for the rest of his life.
In verse four, David says he knows his soul had “separated from” his “elohim,” which admits he acts alone in his sins. His actions were “evil in the sight” of Yahweh’s Son. This means David followed the whispers of Satan, when he split the dual soul arrangement (his soul following his elohim as his Lord) David had no protection against the worldly influences to sin. That “spoken” by the elohim is the word of Yahweh; and, David knows his soul will stand before Yahweh in Judgment, after the remainder of his life on earth has ended. David knew his “elohim” was “blameless” for the sins done by David, as pointed out to him by Nathan.
In verse five, the element of “in sin conceived me my mother” can be read metaphorically as the world or planet earth is the “mother,” who forms a body of flesh in her womb to receive a soul. Because all of the physical realm is death, without any breath of life (souls from Yahweh) all souls are breathed into flesh that will always seek sinful ways. This means David is singing about the natural urges within flesh that will always lead to transgressions, if the soul has not married Yahweh, been cleansed by His Spirit, and reborn as His Son as Lord over that soul-flesh. The only way to avoid sins that naturally beacon is to stand behind Adam-Jesus (in his name) and let a divine spirit reject material influences.
In verse six, David singing, “behold! truth you desire in inward parts ; and in the hidden , wisdom you will make me to know .” This sings about the presence of the Yahweh elohim that is Lord over David’s soul and flesh. The “inward parts” (from “tuchah”) means the innermost being, which is one’s soul. The soul is “hidden,” but it cannot find divine “wisdom” and “knowledge” alone. It must be married to Yahweh and be a soul where the Yahweh elohim has resurrected – two souls in one – Ephraim means “Doubly Fruitful” and the statement by Jeremiah – “Ephraim is my first born” – means two souls in one body of flesh, led by the soul of Adam-Jesus. It is then only from that divine soul presence, “hidden within one’s soul,” that true “wisdom” and “knowledge” comes.
Verse seven then states another request for a divine Baptism with Spirit that will wash away all of David’s sins. When he sings about “I shall be white,” this says “white” is the presence of light, where the light of truth exposes all sins, so they can be “purged.” This says sins come from the blackness that symbolizes an absence of light. As such, Baptism by the Spirit brings a great white light upon one’s soul.
In verse eight, David sings of the voice of his elohim bringing him “joy,” where his soul is enlightened. When he sings (NRSV above), “that the body you have broken may rejoice,” the literal English translation says, “it will rejoice , the self that has been crushed .” The Hebrew word “etsem” does not translate as “body,” but that can be seen implied from “bone, substance, self.” Still, David is not asking for healing of his body or bones, because his true need for “joy” comes from his soul (“self”) having lost touch with his elohim.
In verse nine, David is not telling his elohim to “hide your face from my sins.” Instead, he is stating that David let down the “face” of Yahweh that shone as the Son, so David’s sins came because he wore his own face, hiding that if his Saint within. Again, David knows that a sinful soul-flesh cannot justify a twin soul that is Yahweh’s Son within. The inner elohim leads souls in the flesh away from sin; and, that guidance is eternal and cannot be broken. This is a subtle clue that Yahweh planned for David to fall from grace, which meant His Son’s soul would withdraw from David and stay at a distance until reunited after David’s death.
In verse ten, David again stated the word “elohim,” singing: “a heart clean create in me elohim.” In that, the Hebrew word “leb” says “heart,” but infers the “inner man” or “soul.” This is David confessing that his soul has sinned and needs to be forgiven. When David then used the Hebrew word “ruach,” singing that he wanted a “spirit steadfast to renew within him,” the root Hebrew also means “breath,” which is synonymous with a soul. David is not begging for a body that can be forgiven crimes against humanity (as a king can break no rules set for a kingdom), but for a soul to be renewed eternally. That is the “steadfast” presence of the Adam-Jesus soul being one with one’s soul.
I am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service, even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners– of whom I am the foremost. But for that very reason I received mercy, so that in me, as the foremost, Jesus Christ might display the utmost patience, making me an example to those who would come to believe in him for eternal life. To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.
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Following the Track 1 Old Testament reading selection from Jeremiah, where Yahweh spoke through His prophet, saying how foolish if was to not know Yahweh, the Track 2 Old Testament reading selection from Exodus 32; where Yahweh showed Moses prophecy of the future when sinners will have broken the Covenant with Yahweh, while trying to defend evil deeds as their right; along with both supporting Psalms that sing of those who choose sin and those who repent their sins, this reading selection from 1 Timothy must be seen as the redemption of Saul, who changed his name afterwards to Paul. Everything that Saul was is what existed in a failing Judah and was foreseen by Yahweh to be the same in a failing Christianity today (long ago begun to fail). It is this connection that must be made, as the strong theme written in these selected verses (and all 1 Timothy 1) is “faith.” Faith (not beliefs) can only come when a soul has come to realize its need to marry Yahweh, be Baptized pure by His Spirit, and be the soul where the soul of Jesus can resurrect, becoming one’s Lord and guide that defeats all urges to sin.
In verse twelve is written the Greek word “piston,” which means “faithful.” In verse fourteen, Paul wrote “pisteōs,” which translates as “of faith,” in the Genitive case. This says “faith” is a matter of divine possession, coming from Yahweh. At the beginning of verse fifteen, Paul wrote a capitalized “Pistos,” which in a divinely elevated statement that “Faithful” is relative to a relationship with Yahweh. In verse sixteen, Paul then wrote “pisteuein,” which means “to have faith in, with that followed closely by his writing “autō,” which becomes a statement about “to his soul,” with the masculine singular being the soul of Jesus. This connects “faith” to the presence of Jesus. In verse thirteen, when Paul was listing his evil traits, prior to his becoming divinely changed, he wrote the word “apistia,” which says “to unfaithfulness.” Leading to that word Paul wrote, “epoiēsa en apistia,” which says, “I acted within to unfaithfulness,” where “within” means Saul’s acts of evil came from a lack of “faith” within his soul. Certainly, Saul was a devout Jew, who had the blood-lineage and the intellectual memorizations of Mosaic Law in his brain; but without Yahweh sending His Son Jesus to strike Saul blind for three days, Saul was content acting in evil ways, due to his lack of true “faith” … because he was full of intellectual beliefs. Beliefs are concepts told to believe, but when tested they can be proved false beliefs. Faith is the truth that comes from Yahweh, through the guidance of His Son Jesus “within;” and, the truth can never be found false.
All of this is then found confirmed in the capitalized words written by Paul: “Christō” (twice) “Christos” (twice), “Iēsou” (twice), “Iēsous” (twice), “Kyriō” (once), “Kyriou” (once), and “Theō” (once). Twice Paul wrote the Dative case that says, “to Christ to Jesus.” Once he wrote “Christ Jesus,” with similar written as “Jesus Christ.” Each word is capitalized, making each word separately written to be understood as a divinely elevated word that is directly relative to Yahweh. In the first example in the Dative case, Paul added to “to Christ to Jesus to this Lord of our souls.” In that, the Greek word “hēmōn” is the possessive pronoun, plural, in the Genitive case, stating the possession of “ourselves,” with “selves” equating to “souls.” This says “to Jesus to this Lord of our souls” says all Apostles (all like Paul) had “Jesus” as the “Lord” in possession “of their souls.” In the last example, where Paul wrote what is read in Christian churches as the full name of “Jesus Christ,” where his closest buddies can simply refer to “Jesus” by his last name – “Christ,” this is not the case. Here is what shows in the Greek text:
In between “Jesus” and “Christ” is a mathematical symbol called a ‘left right arrow.’ It appears to denote the truth of equality, as “If the left is true, then the right is true.” If either is found to not be true, then the equation verifies a false statement. Thus, Paul wrote, “a soul has Jesus” as its Lord, then a soul has been Anointed by Yahweh, which is the purifying Baptism of Spirit that makes one’s soul become a “Christ” or a “Messiah” (from the Hebrew equivalent). This says to be able to claim truthfully, “I am Jesus reborn,” then one must equally state truthfully, “my soul has married Yahweh and Anointed my soul as a Christ.” Jesus can only resurrect in pristine souls, those cleansed of all past sins by Yahweh. If one’s soul has been made pristine by Yahweh’s Baptism of Spirit, then one’s soul will receive the soul of Jesus to become that wife-soul’s Lord.”
When this reading selection is read as connecting the Old Testament to the Gospel, where Jesus was dining with sinners and the Pharisees were grumbling about that as a sin, one needs to see the element of redemption being stated loud and clear in Paul’s first epistle to Timothy. Saul was just like those of ancient Judah that was headed to ruin (and would find it in captivity in Babylon). Saul was just like those in the future prophecy, where those saying they believe in God will panic and begin building idols of false worship (like bad translations of Scripture lead to). Yahweh is never pleased with sin; but for those who say they are His children, when He does not know their souls (they are the foolish of Jeremiah 4), Yahweh holds harsher Judgment for their souls. Saul was just like the sinners Jesus would dine with, because they were seeking guidance how not to sin. Paul’s letter to Timothy states it all: You must have the true faith that comes from Yahweh having made your soul a Christ, into which His Son Jesus’ soul can resurrect. With Jesus as one’s Lord within, then there will never again be worry about sins.
[1] All the tax collectors and sinners were coming near to listen to Jesus. [2] And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.”
[3] So he told them this parable: [4] “Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? [5] When he has found it, he lays it on his shoulders and rejoices. [6] And when he comes home, he calls together his friends and neighbors, saying to them, `Rejoice with me, for I have found my sheep that was lost.’ [7] Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.
[8] “Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? [9] When she has found it, she calls together her friends and neighbors, saying, `Rejoice with me, for I have found the coin that I had lost.'[10] Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.”
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Now shown in translation (thus not interpretable) is verse one beginning with a capitalized “Ēsan,” which is the third-person plural, Imperfect Indicative form of the verb “eimi,” which means, “I am, exist.” The capitalization (as always) is an indication of a divinely elevated level of meaning, which is relative to Yahweh in the spiritual realm, must above any mundane meaning of the physical domain. The plural states all those named after (“tax collectors kai sinners”) had become spiritually elevated in their “existences,” leading them to “draw near” to Jesus, in order “to listen of his soul.” In that, the Genitive case masculine singular Greek word “autou” would ordinarily translate as “himself,” but a “self” should be understood as a “soul,” which matches the divinely elevated word “Ēsan” speaking about the souls “existing” in “tax collectors kai sinners.”
Verse two begins with Luke writing the Greek word “kai,” which should always be read as a signal for importance to be found following that marker word. Thus, importantly relative to the souls of sinners listening to the soul of Jesus, as seen physically in those gathering together so Jesus could speak audible words, this meeting witnessed cause “grumbling among themselves,” which was a “grumbling both” between the groups of Jews considered to be “Pharisees,” but importantly separate from that group was the source group who ‘fed’ the sects of Judaism the supposed meaning of the Word, which was “the scribes.” In “both” cases, each group individually “grumbled” about “He sinners receives kai he eats of their souls .”
In that complaint, the Greek word “synesthiei” says “he eats with,” but this should be understood as meaning “he takes food together with.” As a complaint voiced by “both” the “Pharisees kai the scribes,” the physical witnessing of bread being shared with those who were known by the Temple elite to have broken Laws (in their judgment), this must also be grasped as their physical eyes were not able to see the spiritual connection being made between Jesus and those souls who “listened to his soul.” On a divinely elevated spiritual level, the physical bread shared was symbolic for the spiritual food Jesus’ soul was feeding their souls. It was that spiritual nourishment that led them “to draw near” to Jesus, “to listen to his soul” feeding them the truth their souls sought.
What can be overlooked is how Jesus began to speak “in parables” to “the Pharisees kai the scribes,” not to the “tax collectors kai sinners.” This says the soul of Jesus could understand the “grumbling among themselves,” when most likely they made some attempts to hide their words of complaint, keeping them so only those in each sect could hear. Quite probably, the disdain of their “grumbling” showed in their faces, such that Jesus could see how obviously they thought of themselves as better than Jesus; and, that says neither of “the Pharisees,” not importantly “the scribes” were ever going to publicly sit down and physically eat with “sinners,” even though they each knew their personal wealth was built on the donations of ill-gotten taxes collected by souls who felt guilt for having cheated other Jews, for themselves to become wealthy. Thus, all the Jews who surrounded Jesus – “tax collectors kai sinners” and “the Pharisees kai the scribes” – were all filthy dirty with sins, in need of their souls being fed spiritual food.
What should be grasped from this “grumbling among the Pharisees kai the scribes,” about feeding the hungry, is they were the ones who wore the robes that indicated they were priestly and therefore responsible for feeding all Jews the spiritual food of the meaning of Scripture. If they could see “tax collectors” as “sinners,” then it was their responsibility for making sure those sinners were led to repentance and ceased being sinners. Because neither the “Pharisees” nor the “scribes” could see themselves as exactly like the “tax collectors,” as they equally took dirty money to hide under their priestly robes, neither truly wanted to stop sinners, because that would weaken their financial standing in the Judaic world. Still, the soul of Jesus saw “the Pharisees kai the scribes” as importantly “sinners,” just like the “tax collectors.” So, Jesus “spoke to them in parables,” just as he spoke to the other “sinners” that were lost souls.
When Jesus first told the parable of a man with one hundred sheep, where one of them was missing, the symbolism of “a hundred sheep” (“hekaton probata”) is one hundred percent of the Jewish people. Because they are all one flock possessed by Yahweh, then “What man” is answered metaphorically as Yahweh, whose Son if the soul of a Yahweh elohim placed into the flesh of a “man” – Adam-Jesus. Each of the totality of that flock possessed by Yahweh, is given over to His Son, to be the Good Shepherd of His flock. Because the true flock of Yahweh was last seen “in the open field” of Israel and Judah, when David was King and had yet to commit his sins, all of the flock was: a.) souls married to Yahweh; 2.) souls washed clean by Baptism by Yahweh’s Spirit; and, 3.) souls impregnated by Yahweh with the soul of His Son, who became the Lord of each, soul and body. Thus, if one got lost, it most likely was a child not yet committed in marriage to Yahweh; and, that is a soul that every sheep herd owner saw as value gone missing. All the sinners would see a lost lamb as profits flying out the window; so, all the filthy rich would not accept a one-percent loss of their wealth of ownership. They would each, just like Yahweh and His Son, see the importance of finding that which is lost and saving it (just from opposite reasons).
When we read that Jesus said a good shepherd would leave the other ninety-nine in the open field, this can seem like a dangerous thing to do. It could seem like herding kittens, where going after one leaves the rest to equally run off. The implication of “leaves the ninety nine in the open field” is a statement that those “ninety nine” are all left with the soul of the Son within the soul of each lamb, so those ninety-nine are left being watched over by their inner Lord. The one who is “lost” is one soul not yet saved by that inner presence. Here, the Greek word written – “apolesas” – means “one perishing” or “one facing destruction.” The implication is then the outskirts of the “open field” is a danger zone, wherein lies predators that would kill a lamb and feast off it. This imagery must then be applied to that where the “sinners” fed spiritual food by Jesus were being watched by the predators who were ‘the Pharisees kai the scribes,” as they were the wolves who feasted on the waywardness of “sinners.”
This means that when Jesus said about having found the lost lamb, it is then “placed upon the shoulders of his soul” (“autou” as “of himself, becoming “of his soul”). This is metaphor for the soul of Jesus (“autou”) joins with the soul of the lost lamb, where it is the head that is “placed upon the shoulders” in a body of flesh. This is the brain being replaced by the knowledge of Yahweh, through the Son, as two souls have merged as one, with the soul of Yahweh’s Son being the Lord that represents the strength of “shoulders.” This says the one who was not spiritually saved has been so.
The reason for “Rejoicing” (a capitalized “Syncharēte”) is then a sharing with the other members of Yahweh’s flock (“these beloveds kai these neighbors” of His flock), where the divine elevation is soul-related and spiritual celebration. The translation of “philous,” when read as “beloved,” rather than “friends,” becomes a statement that all who are called to “Rejoice” from a saved soul are those other saved souls, all of whom have married Yahweh and are His “beloveds.” The use of “geitonas” as “neighbors” is then the hidden truth that answers the question, “Who is my neighbor?” Those souls who have become Yahweh’s “beloveds” are then importantly those souls that have been merged with the soul of the Son, so two souls are “neighbors” in the same body of flesh. All those who are “neighbors” are those who have been reborn as Jesus; so, those called to “Rejoice” are those souls saved alike.
Jesus then explained that the “ninety nine” were “righteous ones” (“dikaiois”), therefore not a herd of unsaved sheep that could easily also become lost. Jesus said of them, they were “who no need possessed them of repentance.” The only way to become truly “righteous” is to be cleansed by the Spirit (made a Christ) and to have the soul of Jesus resurrect within one’s soul, becoming its Lord. As one’s Lord, no influence to stray into the dangers of sin will ever lead a saved soul to leave “the open field.”
When Jesus then offered a second parable for their consideration, this parable of the ten coins must not be seen as if Jesus said, “In case the shepherd analogy went over your heads, how about a parable about the god you all serve – Mammon – and his gifts of silver drachmas as valuable possessions to be maintained.” The one parable leads to the other, as a complete and matching set that go together. In the first, Jesus spoke of “a man” (“anthrōpos”) who possessed living sheep. In the second he spoke of “a woman” (“gynē”). Whereas the “man” was seen as the masculine Spirit of Yahweh, whose flock were those living creatures with souls married to Him and raised as His Son Jesus, the “woman” must be seen as all of those souls in human bodies of flesh, who offer themselves to Yahweh as His bridesmaids, and in whose souls is received the seed of Yahweh, which will become His Son reborn – as mothers giving birth to one’s own soul’s Lord, making that soul become a brother to the Son, related by Spirit to the Father. Thus, this parable places focus on the lost sheep that was found, who married Yahweh, received His Spirit, and became Jesus reborn in new flesh.
In this, the “drachmas possessing ten” (“drachmas echousa deka”) requires one understand why a coin of silver was called a “drachma.” The word means, “as much as one can hold in the hand,” (Strong’s) which becomes a hidden statement that equates to Paul’s writing about the gifts of the Spirit. Each “woman” – a soul trapped in a body of flesh – is given by Yahweh as a wedding gift “as much as one can hold in the hand,” with each wife-soul becoming a “hand” of Yahweh on earth (in flesh), in the name of Jesus, the Son of man. Therefore, to become a minister who has been given “ten” gifts – with “ten” symbolic of a higher level of life, as a Saint in the name of Jesus – the house in which on keeps those “ten” talents of ministry is the gathering place where two or more come – each in the name of Jesus, also as Saints – to celebrate having become saved and given eternal life. To lose one of those most divine gifts would lead to lighting a lamp of inspiration from prayer, sweeping the floor so every inch is examined, and carefully seeking until that which is lost has been found.
When one realizes that the “Pharisees, the scribes, the tax collectors” and all “sinners” are lost in the physical realm where “as much as they can grab with their hands” is how they approach life, Jesus was making a point as “a woman,” none of whom any of those men would think could ever possess such amounts of precious metal. This means the “ten coins” are then representative of those souls a minister of Yahweh, as Jesus reborn, will have brought into this world to also marry their souls to Yahweh and become His Son’s place of resurrection.
This makes the “house” be symbolic of a family of true Christians, who are all raised by the Lord Jesus in a saved parent to become like him, with the “house” a reflection of the broad scope of true Christianity (not the false religion in that name of modern times). The one lost “hand” of Yahweh is one who has not accepted the teachings of truth of Scripture, so one has become like a Judas Iscariot in the “house,” who needs to be found and turned around. The lighting of a lamp is the repeating of the truth in Scripture, where the true meaning of the words written can be understood from a spiritual perspective. The sweeping of the house means the testing of all within that ‘church’ as to what they have gained from the teaching of the truth in Scripture. The seeking is then the soul of Jesus within – one’s neighbor – entering the soul of all within that “house,” to make the one lost stand up and identify itself, so it can be found.
Here, again, the message given by Jesus is “the beloveds kai the neighbors” who are all true Christians are called together (an assembly of synagogue) to “Rejoice” in a lost soul being found and saved. When another “hand” of Yahweh is placed on earth to “hold as much as possible,” the ministry of Jesus has become “ten”-fold. When true ministers in the name of Jesus are multiplying, so they can all go seek “sinners” who want “to listen to the soul of Jesus speak” to their souls, then this exponential growth of Yahweh’s presence on earth is the bodies of the saved being “joy before the face of this of angels of this of God.” That says the soul of one saved experienced great “joy,” from being a soul merged with the soul of Jesus, so the host soul can follow behind it new Lord, who is the Yahweh elohim (where “angels” is a viable translation of elohim), sent to those soul in the possession of this Son, of God.
(“Why have they provoked me to anger with their images,
with their foreign idols?”)
[20] “The harvest is past, the summer is ended,
and we are not saved.”
[21] For the hurt daughter of my poor people I am hurt,
I mourn, and dismay has taken hold of me.
[22] Is there no balm in Gilead?
Is there no physician there?
Why then has the health daughter of my poor people
not been restored?
—–
[1] O that my head were a spring of water,
and my eyes a fountain of tears,
so that I might weep day and night
for the slain daughter of my poor people!
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In these selected verses taken from Jeremiah 8, Yahweh has spoken to His prophet about the anger He has for the waywardness of people claiming to be His children. That anger will allow Yahweh to let the Judeans to have as much rope as they want to hang themselves. Then, when released from their bodies of flesh they worship as gods, they will face the full wrath of Yahweh in Judgment for their souls. These verses 18 – 22 are Jeremiah’s mourning words for the people he was one of, although Jeremiah did not stray from the voice of Yahweh.
It is important to realize that Jeremiah wrote (in Hebrew) “baṯ-‘am·mî” four times. Each time, the translation read aloud by the Episcopal Church shows “of my poor people.” The Hebrew word “ammi” (construct from “am”) says “my people.” The word “bat” means “daughter,” as the feminine version of “bar” (meaning “son”). The NASB translates all of these verses correctly, as “the daughter of my people.” However, the Episcopal Church – which goes to great lengths to change Greek text that says “brothers” (“adelphoi”) as “brothers and sisters.” They do that to encourage the women widows in the congregations to see how important them bequeathing their estates to the Church when they did. Here, however, they decide to hide the femininity of “daughters” and simply infer that all women as “poor.”
Knowing this element of “daughters,” which is not a statement about physical females, but a statement of the femininity of a soul trapped within a body of flesh, where physical bodies of both genders are called “daughters,” these verses in Jeremiah’s voice (following many verses spoken by Yahweh) are not to be read as if he were assessing his physical torment, based on all Yahweh said. Jeremiah speaks spiritually about his soul trappend within a body of flesh, but one that has been promised eternal life after death, because Jeremiah’s soul was married to Yahweh, had received His Spirit of Anointment, Bpatized pure by that Spirit, and a soul where the soul of Yahweh’s Son Adam-Jesus had resurrected, becoming the Lord over his life.
Seeing that, verse eighteen is poorly conveyed as if Jeremiah were lamenting, “My joy is gone, grief is upon me, my heart is sick.” All of that speaks of poor physical Jeremiah, not about the soul of Jeremiah saying, “I comfort my soul in sorrow , over me my mind faint .” That says the sorrows Yahweh had projected as coming to the wayward Judeans was not Jeremiah’s to experience. His soul was “comforted” through its complete subjection to Yahweh’s Will in divine union. Yahweh had sent Jeremiah His Son’s soul to Lord over his soul-flesh, so “above me” is knowledge that is greater than “my mind” (where “lib·bî” means “my inner man, my will, my mind, and/or my heart”). That speaks of Jeremiah sacrificing his “heart, mind, soul” to Yahweh, totally and completely, out of the deepest love, as stated as the foremost Commandments. The use of “faint” is then a statement that all self-ego Jeremiah might have once possessed has grown “faint,” in its fading into the background (follower mode) of the soul of Adam-Jesus, which had become his Lord.
When that is seen as a strong statement by Jeremiah that his soul was a wife-soul of Yahweh, verse nineteen than presents the first of four uses of “daughter of my people,” where marriage is stated in “Yahweh in Jeremiah’s dry place” (the meaning of “Zion”), whereas the other wayward Jews were unable to find Yahweh bringing ever living waters of eternal life into their souls. Their souls had become dry, like a woman’s womb can only produce young for so many years. When Jeremiah asked, “If her king is not in her,” this is a statement about the penetration of marriage, on the bed of consummation. For any descendant of the people Moses led to the promised land to be called Israel, not to have Yahweh’s Son spring from each “daughter’s “ womb – a soul Baptized by the Spirit and made virginally pure – meant those wayward “daughters” had turned to “images and foreign idols,” which was akin to an adulterous affair by a bride-to-be.
In verse twenty, when Jeremiah says “the harvest is past, summer is over and we not are saved,” this speaks of the limited season of planting and growing, where this refers to “daughters” bringing forth new bodies of flesh (male and female) that will received souls (breaths of life) from Yahweh. Those new “daughters” are to be taught to prepare for divine union with Yahweh, so the “harvest” will be when one’s soul-flesh has died figuratively, so a new soul – that of Yahweh’s Son – can keep the expansion of eternal life, as truly “Yahweh’s people.”
In verse twenty-one, twice the Hebrew word “sheber” (constructed as “še·ḇer” and “hā·šə·bā·rə·tî”) has been translated as a form of “hurt.” The word means “a breaking, fracture, crushing, breach, crash.” This makes “darkness” (from “qā·ḏar·tî”) come from the “breaking” be the Covenant, which are the vows of divine marriage to Yahweh. Without the presence of Yahweh surrounding one’s soul-flesh (from His Spirit of purification) and the soul of His Son resurrected within a “daughter’s” soul, becoming it guiding light, then “horror” (from “šam·māh”) fills one’s whole being and the “waste” of a soul means it has been taken hold of by Satan and his demon spirits.
In verse twenty-two (the last of chapter eight), the name of the place “Gilead” must be known as meaning “perpetual fountain.” To say to this “no balm” and “no healer” in the void of one’s soul-flesh, then the “perpetual fountain” is the ever living waters of eternal salvation. The flesh can only develop sores and sicknesses; but those will all vanish when Judgment comes after the weak body dies away. A saved soul is cured of all ailments of the flesh, forever. There can be “no recovery” from sins and their markings upon the flesh and soul, because the only salve that can remedy the path of the wayward Judeans would for each to become a true “daughter of Yahweh’s people” and submit one’s soul to His service – willingly and lovingly – so the “health” of the soul is more important than the restrictions a body of flesh places on a soul.
It must be realized that verse one, coming from a new chapter (9) is not a natural continuation of that stated in a prior chapter. Because Jeremiah expresses his wish that the everlasting waters (Spiritual, not physical) within his soul could fill his “head” and flow from his “eyes like a fountain of tears,” which the wayward could drink freely from. In this, his “weeping day and night” says the light of truth would be exposed by living waters and the darkness of selfishness would be enlightened. Those “slain” are the souls in bodies of flesh that sacrifice their soul-flesh unto Yahweh, so they can be reborn in the name of His Son. If they die of evil deeds – self-sacrificing as “slaying” their own response to the urges of their flesh – and marry their souls to Yahweh, then they return to the truth of the status that is “a daughter of Yahweh’s people,” the same as Jeremiah and all Yahweh’s prophets.
Explaining the Readings 