Language, Revelations, Teaching

Revelation 22:12-14,16-17,20-21 – DO NOT REMOVE ANYTHING, or else

Leave a comment

At the end of the visions I, John, heard these words:

[12] “See, I am coming soon; my reward is with me, to repay according to everyone’s work. [13] I am the Alpha and the Omega Ὦ, the first and the last, the beginning and the end.”

[14] Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by the gates.

[deleted verse fifteen]

[16] “It is I, Jesus, who sent my angel to you with this testimony for the churches. I am the root and the descendant of David, the bright morning star.”

[17] The Spirit and the bride say, “Come.”

And let everyone who hears say, “Come.”

And let everyone who is thirsty come.

Let anyone who wishes take the water of life as a gift.

[deleted verses eighteen and nineteen]

[20] The one who testifies to these things says, “Surely I am coming soon.”

Amen. Come, Lord Jesus!

[21] The grace of the Lord Jesus be with all the saints. Amen.

——————–

This is the Year C Epistle selection that all come from Revelation, which will be read aloud on the seventh Sunday of Easter, according to the lectionary for the Episcopal Church. The readings for this day will begin with a mandatory Acts reading, where we learn: “A slave girl who had a spirit of divination and brought her owners a great deal of money by fortune-telling. While she followed Paul and us, she would cry out, “These men are slaves of the Most High God, who proclaim to you a way of salvation.” She kept doing this for many days. But Paul, very much annoyed, turned and said to the spirit, “I order you in the name of Jesus Christ to come out of her.” And it came out that very hour.”

That will be followed by a singing of Psalm 97, where David wrote, “Yahweh loves those who hate evil; he preserves the lives of his saints and delivers them from the hand of the wicked.”

All will accompany the Gospel selection from John, where the prophet wrote of Jesus praying, “Righteous Father, the world does not know you, but I know you; and these know that you have sent me. I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them.”

In the above presentation, one will see there are omitted verses [three]. Rather than have expected regular attendees to realize the Year C lectionary features Revelation as the Epistle selections each Sunday, where everyone has been keeping abreast of John writing about his divine vision, the Episcopal Church has found need to make up a pretend verse that says, “At the end of the visions I, John, heard these words.” That is not written. In verse eight [not read aloud by a priest, nor listed as a verse that will be read] is written [NRSV]: “I, John, am the one who heard and saw these things. And when I heard and saw them, I fell down to worship at the feet of the angel who showed them to me.” The Church chose not to read that verse wholly.

In verse eight, John says, “I fell down to worship before the feet of this angel [Jesus, as a Yahweh elohim] of this showing me these (visions).” That says John’s was worshiping an “elohim,” not the Creator of all, including His elohim (the soul giving his flesh life). So, in verse nine, the angel [Jesus] tells John, “Look upon (me) not, [because] I am a fellow servant of you, kai of all brothers of you [apostles-saints – m & f] , kai of all keeping these words of this of this book – of this to God worship !” That says Jesus is sent by Yahweh to His servants, which makes Jesus a servant in the same manner as all apostles and saints. It says: Do not worship apostles and saints; and, Do not worship Jesus. The exclamation point makes it be very clearly stated: Worship God! [Yahweh]

In verse ten, Jesus (the angel) tells John “Not to seal this book.” This prophecy is to be known by all. Thus, one can read between the lines and hear Jesus saying, “When you parse out verses to read in buildings of worship, make sure you do not omit anything that is important [and it is all important].” Then Jesus (the angel) said, “The time indeed near exists,” meaning the time to know what this book of divine visions and divine words reveal [an Apocalypse] is always when they should be understood and acted upon. So, Jesus (the angel) told John, in verse eleven:

“this being unrighteous, let him (or her) be unrighteous still ; kai this being defiled, let him (or her) be defiled still ; kai this being righteous, righteousness let him (or her) practice still ; kai this set apart by God , let him (or her) be set apart by God still .”

This means this book, when read, most likely will not be understood by those who are not divinely possessed. Being a sinner and freely reading this book will not save their souls. Likewise, being an apostle or saint and understanding what this book truly says will not change one’s soul from be possessed … by knowing what John wrote means. The apostles and saints will be sent to find the seekers of truth and tell them the meaning of other Scripture; and, then it will be up to those souls to decide which path their bodies of flesh will walk: unrighteousness or righteousness.

In verse twelve, the angel (Jesus) is speaking the Word of Yahweh. He first says importantly (via capitalization of “Idou”), “Behold!” This says open your mind’s eye (a soul’s vision) and “See!” the truth that is known. When the voice spoke in the first-person, adding “I AM” to “coming quickly,” this is not about Jesus coming, but Judgment “coming” to all mortals; and, that always comes faster than a soul in the flesh would like. This then links back to Jesus (the angel) having said, “The time indeed near exists.” [Verse ten] So, when that time of Judgment comes, the ”reward” or “punishment” (“misthos” means the same thing, as “payment for work done”) that will come, measured by who had the soul of Jesus “of me with of myself” (a “self” equals a “soul”). Those souls married to Yahweh and reborn as His Son Jesus will be led to do the works [remember the Easter season is when lessons from Acts are read] that will gain Judgement of eternal life [a reward, not a punishment].

This is where Jesus (the angel) repeated what was said in Revelation 21:5 (the Epistle selection for the fifth Sunday of Easter, Year C), where “Alpha” is spelled out, but the symbol for omega is written (capitalized, as “Ω”). The Greek letter is open at the bottom, which reflects where sin enters the soul-body. Jesus, as the Alpha completes the meaning of “omega,” which is a word that says “great [“mega”] O.” A great “O” is a completed circle. So, Jesus completes us; and, the Greek word “telos” properly means: “consummation (the end-goal, purpose), such as closure with all its results.” [HELPS Word-studies] As the “end times,” when every mortal human will face the death of a body of flesh, when its soul is judged, one should want to be judged for having already figuratively died of self, married Yahweh in submission to His Will, and been the soul where the soul of Jesus has been resurrected. That presence of Jesus keeps a soul-flesh from reverting back to a sinful way of life. That presence of Jesus within defines one as an apostle-saint.

Now, in verses fourteen and fifteen, Jesus (the angel) summed up this “reward” or “punishment” phase of Judgment. In verse fourteen, John wrote the capitalized word “Makarioi,” which is a word of divine elevation, meaning “Blessed.” Matthew wrote that word nine times in his fifth chapter, when remembering what Jesus said on the mount by the sea. Many people use the Latin equivalent word, and call Matthew 5:3-12 the “Beatitudes.” In reality, what “Makarioi” is divinely elevated to say is: This marks a Saint, or One Set Apart by Yahweh. That is the capitalized meaning of “Blessed.” So, verse fourteen says “Saints” are those “washing the robes of their souls” [that makes the flesh be metaphorically a robe]. They are the ones who live righteously [led by the soul of Jesus only, no shortcuts possible]. They are the ones fed the fruit from the “tree of life;” so, they are the souls that pass through the ‘Jesus gate,’ as the flock of Yahweh, into the “city” that is Christianity [those Teaching Peace as Jesus reborn].

When verse fifteen is omitted, this would be when Dana Carvey could resurrect his SNL days and become “church lady” again, saying, “Isn’t that special.” It begs the question, “What about those who don’t get a good Judgement Day grade? Church lady would ask, “What about those who go to S A T A N?”

Verse fifteen is omitted. It says, “without these dogs , kai these poisoners , kai these fornicators , kai these murderers , kai these idol worshipers , kai all loving kai making lies .” Obviously, nobody sitting aloft on the altar stage in a priestly chair situated cozily in an Episcopal Church wants to have this be read aloud. None of the hired hands or false shepherds want to take the chance that a parishioner might actually listen and hear Yahweh telling John, in a divine auditory experience, this verse that is contrary to who has their robes washed clean by Jesus. That is because it would not take much to prompt someone actually listening to ask, “Isn’t that you priest?” Therefore, the Church has decided it is best to cut this verse out.

When one immerses oneself in readings from divine Scripture, it is easy to get the feel that the whole world is hunky-dory and everyone is headed the same direction. Reading from Revelation and getting the image in one’s mind of so many angels and saints standing around the throne and the Lamb makes it seem that every soul goes to heaven when it dies. The reality, when one wakes from that daydream, is for every saint or apostle that walks the earth as a TRUE CHRISTIAN there are myriads more that wallow in sin like hogs in mud. The entire point of true Christianity [the “city” without a temple, where all inhabitants are Jesus reborn, as tabernacles of the throne, reborn by the Lamb] is to lead seekers to become Jesus sent out into ministry in the flesh again and again. When a denominated group of religious philosophers call themselves “Christian” and only plan on leading sheeples into the pews, where they can be fleeced to pay the mortgage of buildings and insurance benefits for hired hands … with nobody ever taught the truth of the Word … well then … there are a lot more sinners in the world [headed to bad Judgements] than there are saints. Deleting that truth as a serious warning is just an example of what Jesus (the angel) meant when he told John, “Leave the book unsealed. The trash will burn itself as trash. The sheep will be saved, as always.”

In verse sixteen, the literal English that translates from the Greek text is this: “I , Jesus , am sent this angel of me to bear witness to your soul [“you” or “yourself”] these on the basis of these assemblies . I exist this root kai this offspring of David , this star this bright this dawning light .” In this are two ‘sentences,’ or complete statements. The first is begun by a capitalized “Egō,” which is divinely elevated to be a statement of Yahweh being the “self” that is then named “Jesus.” When “Jesus” is stated separately and capitalized, it must be read as a statement that says “Yahweh Saves.” The conversation to this point was last on Judgment and Salvation, so this verse says the “I” of Yahweh Judges, with His favor given to those He Saved in the name of His Son. The second statement begins with a lower-case “egō,” followed by “eimi,” which says “I am” or “I exist,” where the lower-case is the soul of Jesus being the Lord over the soul-flesh of all Yahweh’s wife-souls. As such, Yahweh “exists” as “Jesus” in apostles-saints; and, Jesus is “this angel sent to bear witness to your soul” that Jesus is Yahweh incarnate in true Christians. Those are the “assemblies” [a.k.a. “churches”] that are so-called [Christian] because of this divine presence sent by Yahweh, as His Anointed to receive His Son – all are Baptized with the Spirit as Christs. All are then Jesus reborn. The “assemblies testify” to that truth of soul-being – “Jesus exists” in all of their souls.

In the second sentence, Jesus said he was “this root,” which is the vine through which the Spirit of the Father flows, reaching all the branches, being the impetus to produce good fruit. When John placed “kai,” as a signal to see importance to follow, the good fruit of the vine can then be seen as “this offspring,” meaning “fruit.” In that, the word translating as “root” can also translate as “shoot” or “sprout.” This means the possessive case stating “of David” means the capitalization of that name forces one to see the divine elevation coming through the meaning behind the name, which is “Beloved.” The good fruit of the “root” of Yahweh is the love of Yahweh, which flows through His Son and into his apostles-saints. This can then be seen as the “tree of life,” where the presence of Jesus within becomes the “star” that brings life to the physical world. That life comes from the “light” is shines forth. The “brightness” of the sun (the only “star” that matters to the Earth) shines through the good fruit, so seekers can ‘see the light’ and have the “dawning” of salvation come over them. When they see the light shone by apostles and saints, they can submit their souls to Yahweh, as all before them have done. When no one ever rises from a pew in a building with mortgage payments and hired hands to pay, then no light of Jesus is shining upon their souls. They then never leave as good fruit produced by a priest, minister, or preacher who is a soul alone in a body of flesh, unaware of what the book of life says. The blind leading the blind will always end up in pits.

To make sure Jesus was telling John about a divine marriage of souls to Yahweh (each individually wed), verse seventeen has Jesus say, “Kai [great importance to follow] this Spirit kai this bride speak , Come ! kai this hearing , let him (or her) say , Come ! kai this thirsting let him (or her) come ; this desiring , let him (or her) receive water of life freely .” The use of “kai” between “Spirit” and “bride” says the ”Spirit” does not speak outside of a soul that possesses a body of flesh. Since all mortals are of feminine essence (souls in bodies that are males and females) then the “Spirit” (meaning Yahweh) must marry a soul in human flesh. That divine union allows the voice of Yahweh to be heard, which is inviting all souls in bodies of flesh to also marry His “Spirit.” The key words here (introduced by the word “kai”) are “dipsōn” [“thirsting”] and “thelōn” [“desiring”]. Yahweh is not interested in any soul that is looking for free samples in the grocery store. To drink freely of “living waters,” those which maintain the Baptism of the “Spirit,” one must be a seeker who loves the idea of submission of self to Yahweh, in order to be risen from the dead as His Son Jesus reborn.

In my main reference source [BibleHub Interlinear], verses eighteen through twenty-one are headed with this notice: “Nothing May Be Added.” The NRSV places no such heading beyond its heading before verse eight, which says the rest of the chapter tells the “Epilogue and Benediction.” When you leave out three verses here, there is no need to remind anyone, “Oh yeah! Jesus said do not add anything or subtract [another word for “omit”] anything.” He said if you add anything then whoever does that will bring plagues upon their souls. Anyone who subtracts anything will lose their name being added to the tree of life. So, rather than spoil all the fun of a soul leaving its dead body of flesh and finding out it is plagued and marked as dead limbs to be thrown into the fire, I will leave it up to the readers to check out what is written, which the Episcopal Church has subtracted from your ‘daily bread’ on this last Sunday of Easter.

Verses twenty and twenty-one say, if one is a witness to the presence of Jesus within, then one will shout out “Yes!” to all written here in John’s Revelation. One will say, “It is the truth!” [the meaning of “Amen”] They look forward to death, so they say, “I AM (is) coming quickly. Come, Lord Jesus!” … and lead me to Yahweh, as my “Lord.” In verse twenty-one, where we read [NRSV], “The grace of the Lord Jesus be with all the saints,” the actual text says, “Hē charis tou Kyriou Iēsou (Christou) meta pantōn <hagiōn . Amēn > .” If you look closely, you will notice the “Christou” is in parentheses, as an aside, which is seen as optional text [another subtraction of what is written here]. Because it is in parentheses the NRSV does not translate “Christ” in this last verse. The reality is the parentheses separates that capitalized possessive word from “Jesus,” so it is not meant to be read as his ‘last name.’ As an aside, it says all who have “Jesus” as the “Lord” over their souls are (separately and equally) “Christs.”

The Genitive case (the possessive) is also not clearly shown in this translation. It literally says, “This” [the “coming of Lord Jesus”] is by “grace of Lord of Jesus (of Christ) with all.” Then, there are angle brackets separating “saints” (or “sacred ones”) from a period mark, still within a set of angle brackets. This word is then silently stated. This means “all” who are shown “grace” – the “grace” presented by Yahweh – are each one “Anointed” by Him (thus “of Christ”). Yahweh sends “Lord Jesus,” so he will “come Lord Jesus.” To whom he goes, those will be “saints,” but the caveat is none will know it while alive in a body of flesh. Saints Act first; and, then they are Beatified posthumously, never considering themselves anything more than servant-wives of Yahweh, reborn as His Son. Then, still within the silence of a statement unspoken, “Amen” repeats, “This is the truth.”

As a standard Revelation selection for the seventh Sunday of Easter (Year C), when the season places focus on souls in bodies of flesh being raised from the dead (mortal condemnation of reincarnation, if not saved by Jesus), this is a great example of why so many calling themselves “Christian” will find their souls gathered at each’s own personal Judgment Day and placed in with all the goats (not the sheep). None of them will have a clue what they did to deserve being given a failing grade; but that will be due to them bowing down and worshiping their priest, minister, or preacher (add in rabbis too), who told them everything they wanted to hear [none of it true]. Maybe they bowed down before a cross with dead Jesus on it, hanging on the wall of a church? They did not read this book, which says, “Do not worship Jesus. Worship God!” One worships God by being His loving wife in a divine union of soul to Spirit (see the references to “Saints). Eternal salvation is based on Acts, which means more than getting fanny blisters from sitting on the same spot in the same pew for a lifetime. Acts means being filled with the soul of Jesus and taking your body of flesh on the road in ministry, letting seekers find the truth flowing from your lips (Jesus speaking through you!). That puts your soul in the sheep group at Judgment Day, but you will not know what you did to deserve that either. That is because your self will have long ago been sacrificed at the altar to Yahweh. Your works will have kept you too busy to count your blessings [or read your press clippings].

John, Language, Teaching

John 17:20-26 – Jesus prayed for Christianity to remain true to the intent

Leave a comment

Jesus prayed for his disciples, and then he said. “I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me. Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.

“Righteous Father, the world does not know you, but I know you; and these know that you have sent me. I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them.”

——————–

This is the Gospel selection that will be read aloud by a priest on the seventh Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will follow a mandatory Easter season reading from Acts, this time where we read: “Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped. But Paul shouted in a loud voice, “Do not harm yourself, for we are all here.” That will precede a singing of Psalm 97, where David wrote: “For you are Yahweh, most high over all the earth; you are exalted far above all elohim.” Those will be followed by a Year C standard selection from John’s Revelation, where he wrote of Jesus (an angel) saying, “The Spirit and the bride say, “Come.” And let everyone who hears say, “Come.” And let everyone who is thirsty come. Let anyone who wishes take the water of life as a gift.”

In my main resource for Scripture [BibleHub Interlinear], I see titles placed before sections of text. In John’s chapter seventeen, verses one to five are headed by “Prayer for the Son.” Verses six through nineteen are headed “Prayer for the Disciples.” Verses twenty through twenty-six [the last of chapter seventeen] are headed “Prayer for all Believers.” At no place in the text written by John [the one divinely inspired to write Scripture] did he write, “Jesus prayed for his disciples, and then he said.” This is like a header applied by the Episcopal Church … to sum up their thoughts [most unholy originated in a Big Brain] about what led to this selection of verses, beginning at verse twenty. This makes the pewples’ minds be prepared to only think about Scripture in a historical past concept, where Jesus praying for long dead people has nothing applicable to anyone blistering his or her ass in a pew today. Just squirm a little more and put up with the reading. It will all be over when the priest makes you forget everything heard read aloud, talking about his or her favorite philosophical author you never heard of.

When Jesus prayed long ago, he prayed with a witness [his son John], while the rest of the Jewish world in Jerusalem was still getting drunk on Seder wine and all were three sheets to the wind. That is basically what church congregations are like every Sunday. The words of Jesus were recorded – here especially, in his prayer – to be heard by the ears and minds of those he prayed for: Christians. In verse twenty, Jesus said (in Greek): “alla kai peri tōn pisteuontōn dia tou logou autōn eis eme .” He said that after saying, “Not for these [those long dead disciples not too far away from where Jesus prayed … all drunk as skinks] now do I ask only.”

The Greek text that followed says literally: “but importantly all around concern to those of believing on account of of thisof expression of though [“of word”] of their souls [“them” or “themselves”] in union with my soul [“mine” or “myself”].” When one reads that slowly and ponders what Jesus said to his Father (Yahweh), one can see how Jesus prayed for everyone in the future of the world, who would be just like those devoted, drunken disciples of his. That means (when the drunk wore off on Pentecost morning) all souls married to Yahweh that give resurrected rebirth to Jesus’ soul. In that way only can a soul in a body of flesh understand “this word” or “this expression of thought” contained in Scripture. The sobering presence of Jesus as one’s divine Lord over both one’s soul and flesh makes one a saint; and, those who are saints today were included in this prayer recorded by John.

In verse twenty-one, Jesus began by asking “that all may be one,” where the plural number of “all” means “all souls,” where “one” is then the soul of Jesus as their Lord. The number “all” is a vast number of true Christians, where every “one” of them is in the same divine name: “Jesus.” When Jesus then said, “just as you, Father,” that was a statement that all would be “one” through divine Anointment, as a Christ. Then to further explain, “within me, kai I within you, that kai they within to us may be,” that defines what “all as one” means. This would then be the only way for the “world to have faith that you me sent.” Faith does not come by someone telling another, “God sent Jesus to die on the cross to save your sinner butt.” Faith comes by being Jesus reborn and knowing personally that Yahweh sent the soul of Jesus into your soul, to be His Son reborn.

Verse twenty-two begins with a capitalized “Kago.” A lower-case “kago” was written in verse twenty-one, where “kago” is a contraction of “kai” and “egó.” That is shown above as “kai I,” which denotes the importance of the identity of Jesus being derived from Yahweh, as the Father Created the Son. That divine creation is then projected in the capitalized “Kago,” where great importance is placed on this identity that is the “glory that you [Yahweh] have given me [Jesus].” That divine “honor” is Created to be passed on forevermore in willing subjects [wife souls of Yahweh]. That “honor” bestowed is so each soul that resurrects the soul of Jesus [the Adam Creation, a Yahweh elohim] becomes equally a Son of Yahweh (all brothers spiritually [including the females]), in the flesh of a human being [mankind]. Without knowing that “honor” of Yahweh => in Jesus => in saint, faith in that is impossible.

Verse twenty-three then begins with a lower-case “egó,” which says all saints can identify as Jesus reborn, when his soul exists “within their souls” [“them” or “themselves”]. Jesus then importantly said (use of “kai”) “you within me – that they may be perfected in unity.” That “perfection” is the Trinity coming into an individual. The Father is the Spirit of Baptismal marriage, the son is one’s soul in flesh as the Son resurrected, and the Spiritual presence that links all together as one is what makes Holiness walk the earth as Jesus reborn is Sacred (call it “Holy,” along with the “Spirit”). The perfection is recreated many times over: Father, Son, and soul Set Apart by God.

In vampire movies one sees people protect their souls by making a cross with their arms or holding out a wooden cross to make the vampire hide his face. This should be done whenever a priest, minister, or pastor begins to wax poetically about “love.” When Jesus said, “you sent me importantly you loved their souls [“them” or “themselves”] according to the manner in which me you loved,” that is not anywhere close to relatable to mortal (emotional) touchy-feely “love.” Babies are born “loving” their mothers and fathers and siblings and relatives. That is the closest “love” that equates to the “love” of Yahweh (unconditional love); but, still, that pales in comparison to the truth of divine “love.” Cross yourselves when priests begin to play the Beatle records that sing about a perverse form of human “love.” It is like a vampire coming to suck the life blood out of your bodies. If they can convince you that you know what “love” is, without ever experiencing true divine “love,” then you will never seek to know that true “love.” Without that desire to know God’s love, by knowing what it feels like to be Jesus resurrected in your soul, your soul in the flesh will become like a zombie – the living dead. The “love” of God is what raises souls from the dead.

In verse twenty-four, John wrote of Jesus praying: “Father , this you have offered me , I desire that where exist I , that all ones may be with me , that they may experience this honor this mine , that you offered me because you loved me in advance of laying down of inhabitants of the world .” Where Jesus said he was “offered” (“dedōkas” used twice), this means Yahweh created his soul for the purpose of dying of flesh, so that soul would be released to enter other souls, so other souls could be saved (“Jesus” means “Yahweh Saves”). Jesus’ soul was “offered” as the eternal sacrificial lamb to possess the soul-flesh of others, in order to be “where exist I.” Every soul into which Jesus’ soul is resurrected is where “all ones may be with me,” as Jesus reborn. This inner presence is the “love” of Yahweh for saving souls. It is the “love” of Yahweh found in Jesus that those saved souls can “experience this honor this mine.” The “glory” of Yahweh is His “love” placed into the soul of His Son. When Jesus is one with another soul, that soul submits to his possession, so that soul becomes his, as him reborn in flesh. This “love” of Yahweh was known before the first human being was made by Yahweh’s elohim. He knew this “love” would wait until Creation had been completed; and, likewise, each soul’s creation into a body of flesh becomes completed by the “love” of Yahweh added to it, in the soul of Jesus.

In verse twenty-five, Jesus then said, “Father approved , kai this world you not they have known , I now you they have come to know , kai these they have come to know that you me sent .” When John wrote the Greek words, “Pater dikaie,” the NRSV has translated this as “Righteous Father,” which becomes an absurdity. No human being has the right or power to deem any state of being upon Yahweh. Yahweh is undefinable; and, “righteousness” is a state of human existence, brought on by the presence of Yahweh’s Spirit and the resurrection of His Son’s soul, so it is an impossibility to call Yahweh “Righteous.” The Greek word “dikaie” means “approved by God” or “just in the eyes of God.” This means Jesus did not define his “Father,” but instead said all in whom the soul of Jesus would save them they would be those “approved” by the “Father,” as those souls “justly” chosen. Those souls prove they are marriage worthy (by keeping their lamps filled with oil at all times).

The two important elements of this verse then say, “the world is born of souls breathed out by Yahweh at birth, but all remembrances of Yahweh have been erased by their presence in bodies of flesh.” Only when the “I” identity of Jesus is born into those souls chosen as “just” or “approved” can they come to know Yahweh (an awakened remembrance). Once that knowledge of Jesus is known, then those souls will know that Yahweh was the “Father,” who sent the Son into one of His wife-souls (many times over).

In verse twenty-six, John began by writing the word “kai,” denoting importance is stated when Jesus said, “I have made known to them the name of you.” That “name known” is “Jesus,” which says “Yahweh Saves.” Jesus then importantly said, “I will make known,” where the first-person singular “I” says a soul becoming identified by the soul of Jesus will know Yahweh as His Son reborn. Jesus then said this knowledge made known will be “so that this love which you love me within their souls [“them” or “themselves”].” This say the all-encompassing “love” of Yahweh will then be known by souls born into human flesh; and, they will know that is an indescribable “love,” just as Yahweh cannot be defined in human terms. This then led to Jesus ending his prayer by saying, “kai I within their souls [“them” or “themselves”].” They will know the “love” of the Father by identifying importantly as His Son, in whose soul the “love” of Yahweh permeates.

As the Gospel selection to be read aloud on the seventh and final Sunday of the Easter season (not counting Pentecost Sunday), the focus of the Easter season must always be remembered to be souls raised from the dead. This prayer of Jesus is for the continued presence his soul would find in all future times, where souls submitting to Yahweh’s Will will be rewarded by being raised from the dead and made His Sons (boys and girls alike). The flaw in Christian thinking is Jesus is someone to worship, more so than Yahweh; and, that is wrong. This prayer asks Yahweh the Father to allow souls to become the new disciples of Jesus, so they will know that means marrying their souls to Yahweh, so his soul can be resurrected within their souls. The Trinity must be perfection found in each true Christian, because Christianity is not a club made up of dead do-nothings.

Acts, Language, Teaching

Acts 2:1-21- In the last days it will be, God declares

Leave a comment

When the day of Pentecost had come, the disciples were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.

Now there were devout Jews from every nation under heaven living in Jerusalem. And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. Amazed and astonished, they asked, “Are not all these who are speaking Galileans? And how is it that we hear, each of us, in our own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs– in our own languages we hear them speaking about God’s deeds of power.” All were amazed and perplexed, saying to one another, “What does this mean?” But others sneered and said, “They are filled with new wine.”

But Peter, standing with the eleven, raised his voice and addressed them, “Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. Indeed, these are not drunk, as you suppose, for it is only nine o’clock in the morning. No, this is what was spoken through the prophet Joel:

`In the last days it will be, God declares,

that I will pour out my Spirit upon all flesh,

and your sons and your daughters shall prophesy,

and your young men shall see visions,

and your old men shall dream dreams.

Even upon my slaves, both men and women,

in those days I will pour out my Spirit;

and they shall prophesy.

And I will show portents in the heaven above

and signs on the earth below,

blood, and fire, and smoky mist.

The sun shall be turned to darkness

and the moon to blood,

before the coming Yahweh great and glorious day.

Then everyone who calls on the name Yahweh shall be saved.’ “

——————–

This is the mandatory reading from the Acts of the Apostles that will be read on Pentecost Sunday, Year C (and every Year), according to the lectionary for the Episcopal Church. It will be read aloud as either as a First Lesson or as a New Testament selection. If as the First Lesson, it will precede a singing of verses from Psalm 104, where David wrote: “There move the ships, and there is that Leviathan, which you have made for the sport of it.” If as the New Testament selection, its place will be filled by a reading from Genesis 11, which tells of the Tower of Babel. There is written: “Yahweh said, “Look, they are one people, and they have all one language; and this is only the beginning of what they will do; nothing that they propose to do will now be impossible for them. Come, let us go down, and confuse their language there, so that they will not understand one another’s speech.” In that scenario, if the Acts reading comes as the First Lesson, then the New Testament selection will be from Paul’s letter to the Christians of Rome, where he wrote: “All who are led by the Spirit of God are children of God.” Everything will accompany the Gospel selection from John, where he wrote, “Jesus said to [Philip], “Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, `Show us the Father’? Do you not believe that I am in the Father and the Father is in me?

I have written about this standard Pentecost Sunday reading on several occasions. Here are links to commentaries I have published prior, which can be searched under these titles: A refresher about what Pentecost means (2021); Pentecost Sunday 2020 – Part I (Episcopal Lectionary & Acts 2:1-21); and, The Feast of Fifty Days (2018). There is not much I can add to the same verses; but, as this is the first time I have written about this during Year C, I will make references to this reading that align with the Year C reading selections [Genesis 11:1-9; Romans 8:14-17, and, John 14:8-17,(25-27)].

First, when we read the NRSV translation that says, “suddenly from heaven there came a sound,” the Greek needs closer inspection. Luke wrote, “aphnō ek tou ouranou ēchos,” which literally translates to mean, “suddenly from within out of this spirit roaring.” This says that nothing flew in the window and nothing came mysteriously through the wall, as if “heaven” is some mystical place that is somewhere not within. This becomes a statement that the soul of Jesus had entered his disciples and remained with their souls – within their beings – for forty days prior. Now, after his appearance of a physical body ascended – meaning Jesus would never again look physically like Jesus the man in a body of flesh [sorry Hollywood Jewish movie moguls] – the soul of Jesus (the seed implanted within the souls of his good fruit) came suddenly roaring out. That has to be seen and understood.

The Greek word that follows this “roaring” (“ēchos”) is “hósper,” which means “just as, even as.” The NRSV translates that as “like.” This key word says “not a violent wind,” but metaphorically “just as” that. Not too long ago, I heard a Baptist preacher bend over and look at his audience and say Jesus cried tears of blood in Gethsemane [only told in Luke’s Gospel]. He failed to understand the metaphor stated in that verse, which says “hōsei thromboi haimatos,” or “just as clots of blood” or “even as large drops of blood.” Jesus was not bleeding out from his eyes. He was sweating profusely, and the large drops of sweat were symbolic of a sacrificial lamb before the slaughter. Such errors of intellect lead the weak-minded to follow the lead of imbecilic preachers, all happily prancing together towards the great pit of ruin. Thus, Acts 2:2 speaks metaphorically of “violent wind,” not literally.

Following this revelation, when we read the NRSV translate: “it filled the entire house where they were sitting,” that makes it seem like a room in a house was filled with the ‘Holy Spirit.’ Rooms and houses are inanimate objects, all made of dead matter, possessing no soul. The Greek written says, “kai eplērōsen holon ton oikon hou ēsan kathēmenoi”. That literally translates to say, “importantly he made complete the whole this dwelling in what place they existed enthroned”. In that, two third-person verbs are found, one singular (“he”) and one plural (“they”). This references the soul of Jesus being in “the whole this dwelling,” as that soul dwelt within everyone in that room. This is important to grasp (from the use of “kai” leading this statement). The disciples were not “sitting.” The soul of Jesus and the throne of Yahweh was “enthroned” (viable translation of “kathēmenoi”) within everyone’s soul (men and women followers of Jesus). The Greek word “eplērōsen” is the third-person singular (“he”) attached to “pléroó,” meaning “to make full, to complete,” properly meaning “fill to individual capacity.” This is like how the soul of Jesus (an angel or elohim) told John’s soul about the symbol of omega (“Ὦ”), where the open allowing in sin needs to be “complete,” as the “closure” of Jesus, making the “Great O” be a “complete” circle (“Ō”).

In verse three, the Greek word “ōphthēsan” is translated by the NRSV as “appeared,” which is correct. Still, the truth of the word “horaó” says, “to see, perceive, attend to,” implying “I see, look upon, experience, perceive, discern, beware.” HELPS Word-studies says the metaphorical meaning of this word is: “to see with the mind” (i.e. spiritually see), i.e. perceive (with inward spiritual perception).” This must be understood, as there were no visible tongues of any physical type flying into the mouths of the disciples. The word should be read as the disciple each “perceived” within their bodies of flesh a “tongue” that was “divided” from their natural tongue (learned language), coming not from their brains (not subliminally taught and forgot), but from the “spirit of Yahweh within their souls.”

Now, the “dividing tongues” (from “diamerizomenai glōssai”) become a reference to the reading from Genesis 11, where the story tells of Yahweh seeing mankind building a tower and everyone being one, with the same language. When Yahweh saw this would lead mankind away from seeking a Spiritual return to Yahweh, seeing human greatness as a more pleasing god to worship, Yahweh ordered His elohim (angels) to “divine their tongues,” to confuse their brains. Now, in Acts, the “Spirit” within, which was not the soul, but the “Spirit” that elevated a soul in a body of flesh to “Sacredness,” as one “Set Apart by God” [made “Holy”], the “dividing tongues” was the ability to understand everyone in a telepathic way, where physical words were not necessary. In fact, physical words only make it harder to understand what someone is attempting to say. The “Spirit” within gave all within the upper room an ability to think as Jesus, so others of different languages could hear Jesus speaking in their “tongues.”

This multiplicity is seen in the long list of languages spoken by the pilgrim in Jerusalem for the Passover-Shavuot festivals. That multiplicity says everyone there heard “magnificence of this of God” communicated to them, which was mot likely whatever Scriptural questions each had within, which no one had ever fully addressed, to further enhance his or her faith in Yahweh. Before we read specific words spoken by Peter, coming from the prophet Joel, everyone’s attention was drawn by many different enlightening words heard by their souls (seeming as if only one voice was being shouted from an upstairs room), when thousands each heard a voice speaking his or her specific language, fluently, revealing the truth of Scripture. That amazing happening froze the faithful in their places, drawing all focus and attention of some rubes, obviously from the rural setting of Galilee.

In the Greek translations of Peter quoting John 2:28-32, it should be realized that Peter was a rube Galilean, so it was not him speaking Scripture in every different language mentioned prior. Peter spoke one language, which was Hebrew. In the Hebrew of Joel’s prophecy, he wrote “Yahweh” four times in the last two verses. That is where you will find I have restored that name, replacing the poor translation that says “of the Lord” (from the Greek “Kyriou”). Every pilgrim in that area of Jerusalem [the Essene Quarter] would have known “Yahweh” to be the name of their God. They would have all memorized those Hebrew words of Joel; and, they all would know the truth of those words spoken in prophecy was being fulfilled in their presence at that time … the truth of what Joel prophesied having come true in their souls.

Each of those pilgrims, whose hearts and souls were opened because of their faith, then received the Spirit, just as Joel said. This is how Paul wrote in Romans, “you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, “Abba! Father!” it is that very Spirit bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ.” Paul was not one of those filled with the “Spirit” and made a “Saint” on that Pentecost Sunday. His completing the Great O would come later; but the way he explained it as he was close to his execution by the Romans who imprisoned him, he knew the soul within his soul – Jesus – made him able to call Yahweh his “Father” – “Abba” – in the same way each of those Pentecost Sunday pilgrims knew they were able to also replace “Yahweh” with “Father.” As their “Pater,” they had all (men and women alike) become Sons of Yahweh, brothers each, all because they became Jesus reborn.

It is this element of “Fatherhood” that is central in the reading from John, when a drunken Philip asked Jesus to tell them where his “Father” lived. He told them the “Father dwells in me.” He repeated, “the Father is in me.” When he then said, “I am going to the Father, I will do whatever you ask in my name, so that the Father may be glorified in the Son. If in my name you ask me for anything, I will do it.” When the prophecy of Joel came true, the soul of Jesus entered into every soul of welcoming pilgrims, so all were able to ask the Father for anything, in the name of Jesus. Whatever they asked in that new name, it would be done.

As the mandatory reading for every Pentecost Sunday, it is important to realize this is the final day of the Easter season. It is the end of one’s internship bearing only a portion of Jesus’ soul, through extension. This prophecy of Joel says the time of preparation of the green fruit has taken place. The festival of Shavuot (the Fiftieth Day announcement that the first fruits are ready to be served to the faithful) is when those prepared to be good fruit (not rot and wasted) will be fed to those desiring the bread from heaven and thirsting for ever-living waters of eternal salvation. Those pilgrim who heard Peter and the eleven (and any others whose souls were ready to ‘speak in tongues’ in the upper room) were not listening with human ears. Their souls heard the Spirit of the Son speaking to them, pouring out the love of Yahweh, just as it had been poured out into the Son in Eden, when the seventh day began. Pentecost Sunday becomes a reflection when one is deemed good fruit to be served to the faithful. If one has not been prepared for this word to be heard, then one’s soul is not good fruit. One’s soul is turning to rot and spoiling everything surrounding that soul.

Genesis, Language, Teaching

Genesis 11:1-9 – Towers falling from the heavens

Leave a comment

Now the whole earth had one language and the same words. And as they migrated from the east, they came upon a plain in the land of Shinar and settled there. And they said to one another, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar. Then they said, “Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves; otherwise we shall be scattered abroad upon the face of the whole earth.” Yahweh came down to see the city and the tower, which mortals had built. And Yahweh said, “Look, they are one people, and they have all one language; and this is only the beginning of what they will do; nothing that they propose to do will now be impossible for them. Come, let us go down, and confuse their language there, so that they will not understand one another’s speech.” So Yahweh scattered them abroad from there over the face of all the earth, and they left off building the city. Therefore it was called Babel, because there Yahweh confused the language of all the earth; and from there Yahweh scattered them abroad over the face of all the earth.

——————–

This is the First Lesson alternate to be read aloud if chosen on Pentecost Sunday, Year C, according to the lectionary for the Episcopal Church. This selection will be read before a singing of certain verses from Psalm 104, where David wrote: “You hide your face, and they are terrified; you take away their breath, and they die and return to their dust.” With this selection form Genesis chosen as the First Lesson, the New Testament choice becomes the mandatory Acts reading for every Pentecost Sunday, where Peter recited Joel’s prophecy as being fulfilled by their speaking in tongues. Peter said, “And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist. The sun shall be turned to darkness and the moon to blood, before the coming of Yahweh’s great and glorious day.” All readings on this day will accompany one from John, where the prophet wrote of Jesus saying, “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.”

In the first verse, where the NRSV translates: “Now the whole earth had one language and the same words,” this relates to the two prior chapters, which tell of the repopulation of the earth by Noah’s three sons. We learn of the curse placed on Ham and all the sons that came from Japheth, Shem, and Ham. In this repopulation, it must be understood much like the way Cain was banished and then was able to find a wife and have sons. This says others existed beyond the narrow scope of a story told of Adam and Eve and their children. The sole focus on Noah and his three sons cannot be seen from a lone perspective of inbreeding. Others obviously escaped the Great Flood, in various ways, just as there were other human beings on earth (created on the sixth day of Creation), which preexisted the fall of Adam and Eve. Adam and Eve were not the first human beings. They were the first priests sent by Yahweh to humanity. Likewise, all the descendants of Noah were not fit to be holy priests (as the curse on Ham shows), so they intermingled with others who escaped the Great Flood and joined together as survivors. To then find that collective with everyone speaking the same language becomes a statement that everyone was (as always, like Cain) suffering from the curse that is a natural tendency for human beings (souls within bodies of flesh) to fall away from Yahweh. This means “one language” means “one” is a self-directed form of “speech.” They do not talk to Yahweh for guidance anymore.

In the translation that says, “they migrated from the east,” the Hebrew says, “they set out from the formerly,” which means “the east” is a reflection (symbolically) on the ways of Noah; but the descendants had gone away from those ways. The Hebrew word translated as “plain” can equally mean “a valley,” where either “plain” or “valley” becomes a statement of stagnation (“plain”), if not some abysmal sinking to new lows (“valley)”. While the name “Shinar” is cloaked in mystery, one source says it means “Cast Out A Breach,” where “Breach” projects a “Gap” or “Rupture,” as well as a “Violation of Law.” When this is related to the “one language,” this place named “Shinar” speaks of self being a break from Yahweh, as a collection of peoples who no longer were the priestly descendants of Noah.

When verse three has these mutations come up with the idea that says, “Come, let us make bricks,” it is important to see a “brick” as a building block. More than a piece of mud baked into a physical “brick,” stuck together with tar or bitumen, the metaphor must be seen as a “brick” being an “idea.” In language, the building blocks are words that become joined together by rules of syntax. To take an “idea” and “burn” it means to purify it through testing the strength of “ideas” strung together; so, the result is a human brain has come up with a “truth.” When that is realized, the “one language” becomes mathematics, which is all based on tested truths – laws. Those became “truths” that were set in “stone.”

When we then come to verse four telling us those peoples then said, “let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves,” the Hebrew word translated as “city” means “excitement.” This means they were building themselves a ‘religion’ – something worldly to worship – which would “excite” their brains, making them think of themselves a gods. The “tower” is then not a physical structure, but everything up which the foundations of mathematics have been laid. This becomes everything constructed within a civilized society, where the physical is transformed into a model of the spiritual.

When this is built to the “heavens,” this literally means plans to travel into outer space, even colonize moons and planets, with televisions invented and Jews hired to creates fake projections of human beings conquering all universes known to human brains. When we are talking about post-Great Flood times, this could be the ancient tales of Atlantis (a civilization ten thousand years ago), where their “one language” was telepathy. In that sense,man had figured out a way to blow up a planet between Earth and Mars (the asteroid belt), while destroying all life that had previously existed on Mars. All of that kneels down and worships at the altar of almighty science, where the god “Maximus Cerebrum” is king [a.k.a. “Biggy Brain”].

When we begin reading that “Yahweh came down to see the city and the tower,” the Hebrew word translated as “came down” should be read as “descended.” It is foolishness to think Yahweh is not everywhere, at all times, All-Knowing and All-Seeing; so, to have “Yahweh descended” means the soul of Adam (the Son of Yahweh) is what was placed within human flesh on earth. This would lead to Abraham, in the lineage of souls that leapt over the multitudes of common humans, from Adam to Noah to Abraham (all in the ancestry of Jesus). “Yahweh descended” means the coming of the Yahweh elohim born into every Saint that has ever walked the earth. When mankind begins to think of itself as godlike, the Son of man needs to be around to show it the true path to everlasting life (away from reincarnation). Building nuclear bombs might make humans feel godlike; but it will condemn the souls of those who come up with those “bricks” of knowledge.

To confuse those big brains, Moses was sent to created a language of Yahweh, memorized (then written) in the “one language” of Yahweh – Hebrew. While all the peoples of the earth knew that “one language,” it told them no man is a god. Nothing created by mankind will ever redeem a soul from death. No soul in the flesh will invent a way to free itself from a return to the flesh of a little baby, having to start all over again … and again … and again. None of the big brains could figure out how to create a soul and give it immortality in the flesh. However, time and again they found they were masters at creating innovative ways for finding death, causing souls to start all over again.

When we find the Hebrew word “puwts” written twice (transliterated as “way·yā·p̄eṣ” and “hĕ·p̄î·ṣām”), translated by the NRSV as “scattered,” this should be seen as the flaw of human intelligence, which for all its strokes of genius is more often than not “scatter-brained.” For every “idea” laid, problems not planned on always jump up and cause the greatest minds to screech to a halt. “So, you figured out how to split an atom, did ya? Well, what do you do with the waste?” they are always asked. They scratch their heads, trying to motivate their brains to think harder. That is always the confusion that human brains create for themselves, when they try to play god. Thus, mankind ceased trying to make a name for itself. The presence of Saints led them to tremble and moan, “Yahweh please save us from ourselves!”

As an alternate reading for Pentecost Sunday, it is important to remember that the season of Easter is still in place. The Easter season is when the lessons are telling human beings their souls must be saved, which means raising them up from the death of a mortal existence. In this lesson, it is easy for big brains to begin to think they understand what Easter is all about; and, then they run off pretending to be graduates from Jesus’ school of Saints, when they are still unripe fruit, more apt to turn to rot than serve Yahweh as His Son again placed in ministry. The lesson of Genesis 11 is to stop trying to be a god and start submitting your whole being – body and soul – to Yahweh. When you kill the god within you – your big brain – you can be raised from the dead by the soul of Jesus taking the place of your sacrificial lamb soul. Only Jesus is allowed to go beyond Pentecost Sunday, even though Jesus will walk in many different bodies of flesh when that time comes.

Language, Psalms, Teaching

Psalm 104:24-35 – The song of the Leviathan again sung

Leave a comment

25 [24] Yahweh, how manifold are your works! *

in wisdom you have made them all; the earth is full of your creatures.

26 [25] Yonder is the great and wide sea with its living things too many to number, *

creatures both small and great.

27 [26] There move the ships, and there is that Leviathan, *

which you have made for the sport of it.

28 [27] All of them look to you *

to give them their food in due season.

29 [28] You give it to them; they gather it; *

you open your hand, and they are filled with good things.

30 [29] You hide your face, and they are terrified; *

you take away their breath, and they die and return to their dust.

31 [30] You send forth your Spirit, and they are created; *

and so you renew the face of the earth.

32 [31] May the glory of Yahweh endure forever; *

may Yahweh rejoice in all his works.

33 [32] He looks at the earth and it trembles; *

he touches the mountains and they smoke.

34 [33] I will sing to Yahweh as long as I live; *

I will praise lelohay while I have my being.

35 [34] May these words of mine please him; *

I will rejoice in Yahweh.

37 [35] Bless Yahweh, O my soul. *

Hallu-YAH!

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on Pentecost Sunday, all Years, according to the lectionary for the Episcopal Church. It will follow the First Lesson choice, which can be the mandatory Acts selection, where the Spirit filled the Apostles with the ability to speak in foreign languages, attracting the attention of the pilgrims in Jerusalem for the Shavuot festival. We read: “All were amazed and perplexed, saying to one another, “What does this mean?” But others sneered and said, “They are filled with new wine.”’ If the First Lesson comes from Genesis, we will then read, They said to one another, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar. Then they said, “Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves; otherwise we shall be scattered abroad upon the face of the whole earth.”’ Following the first two readings, the New Testament selection will either be the Acts mandatory reading, or one from Paul’s letter to the Romans. In that he wrote, “When we cry, “Abba! Father!” it is that very Spirit bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ”. All will accompany the Gospel selection from John, where we are told Jesus told his disciples, “I have said these things to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.”

I have written my views on these selected verses from Psalm 104 twice before, when they were sung in Years A and B. Those commentaries can be viewed by searching these titles: “Pentecost Sunday 2020 – Part III (Psalm 104)” and “Harpooning the Leviathan” (2021). Both do well in explaining the words of David. Rather than restate what has been written before, I will only focus now on how this song of praise relates to the Year C readings that accompany it, as the grand finale to the Easter season.

The three unique reading selections for Pentecost Year C are those from: Genesis 11; Romans 8; and, John 14. Two of those three will be read aloud, along with the standards from Acts 2 and this Psalm 104. The Genesis reading places focus on the tendency of mankind to fall away from Yahweh, no matter how closely related they are by physical blood (lineage) to most holy men. The ones of Genesis 11 are all descendants of Noah; but they are headstrong for a self-identity that rejects a life devoted to serving Yahweh. That is until they realize the errors of their ways of self. The key words to understand in that reading are when we read “Yahweh descended.” This is relative to the Spirit made by Yahweh to possess souls (His Son – Adam-Jesus), who would confuse the brains of those who thought they knew it all, in a similar manner that Jesus confused the thinking of the Temple elite in Jerusalem.

In the Romans reading, Paul made it clear that those “led by the Spirit are the children of God.” That says, without being written, the vast majority that reject God and do not receive His Spirit are not His children. This is the error of thinking that makes so many Christians today think they are saved, simply because Jesus died on a cross thousands of years ago, knowing mankind was too weak to make such a sacrifice. That rubbish is like trying to build a tower to heaven, which cannot be done physically. When we read Paul say, “it is that very Spirit bearing witness with our spirit that we are children of God,” “our spirit” is each individual’s soul. Paul said to be a child of Yahweh, able to truthfully call Him “Father,” then one’s soul must be filled with “the very Spirit” that allows one to know that relationship. Paul wrote of a divine possession that must take place; and, people reject that Spirit by believing in false ideas that say, “Jesus did all the work, so you don’t have to do any work at all.” That denies the reason we always read on Pentecost from the Book of the Acts of the Apostles.

In the John reading, a drunken Philip has been moved by his possessing spirit (a taste of Jesus’ soul before the real deal would come on Pentecost) to ask Jesus, “Where does your father live?” When Jesus said, “Do you not believe that I am in the Father and the Father is in me?” that question confirms what Paul wrote, as Jesus’ soul was divinely possessed by Yahweh’s Spirit. Jesus then repeated, “Believe me that I am in the Father and the Father is in me,” then adding: “Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father.” That is an explanation that the sacrifice Jesus is about to make (being killed) will release his soul to fully fill the souls of his disciples. That foretold that their coming divine possession (on Pentecost Sunday) would make them all become Jesus reborn, each sent out into ministry, just as Jesus had been out in ministry.

When those clear themes of spiritual possession are seen, David’s Psalm 104 is the one that has him dwell on the Leviathan. Where David wrote, “Yahweh, how manifold are your works!” that says “many are the Acts of Yahweh,” with the NRSV saying “creatures,” when the word written in Hebrew means “possessions.” The Hebrew root word “qinyan” means, “something gotten or acquired, acquisition,” where the implication is “goods, possessions, or property.”
Because Yahweh is wholly Spiritual, His “acquisitions” in the material realm are souls animating bodies of matter. It is this element of “possession” that led David to speak of the “sea dragon” or “sea serpent” that swam among the “sea” of “living things,” which are souls.

When David sang [NRSV translation], “There move the ships, and there is that Leviathan, which you have made for the sport of it,” the “ships” refers more to the “sailors,” rather than the lifeless crafts they man. This becomes a statement that parallels who Jesus said to Simon (Peter), James and John (of Zebedee), who were “sailors” as fishermen, told by Jesus, “I will make you fishers of men (meaning “men’s souls”). This becomes Jesus says his divine possessing soul within the souls of his apostles would be like the Leviathan David sang of, where the soul of Jesus was created by Yahweh “for the sport” of saving men’s souls from other equally possessing ‘Leviathans’ that swam among a sea of souls.

When David sang [NRSV], “All of them look to you to give them their food in due season,” this is like the bait on a fishhook. It says a fish can only be caught when it is ready to receive the spiritual food dangled in the water before it. When an apostle is filled with the Spirit of Yahweh and has the soul of Jesus resurrected within its soul, this becomes the bait, while the apostle is merely the hook. A hook alone will catch nothing; but when the hook holds the truth of the Word, a soul ready to sacrifice itself for salvation will ‘take the bait’ … ‘hook, line, and sinker.’

This receipt of the Spirit is then the larger fish eating the smaller ones whole. That physical reality is reversed in the spiritual truth. Rather than being swallowed whole, it is the soul that swallows whole the ‘Leviathan’ of Jesus’ soul. The soul dies in that transaction (given salvation and eternal life beyond the flesh), while it remains to animate its flesh as Jesus reborn. This is the meaning behind David then singing, “You give it to them; they gather it; you open your hand, and they are filled with good things.” “You give” and “they gather,” as “filled with good things” is a verse singing of divine oneness, where two are merged together as one, with the giver the new Lord and Master, leading the “gatherer” to “good” Acts.

For a soul alone in a sea of soul, which are all lost, given their freedom to find a home in the material world, to have David sing, “You hide your face, and they are terrified; you take away their breath, and they die and return to their dust,” the “face” of Yahweh is His Son. In the First Commandment [the first vow of divine marriage], a bride soul agrees, “I will not wear any other face before my Yahweh than His face” [where “panim” is the key Hebrew word to discern). A bride wears a veil to hide her face, only lifting it up after married, so her face is then that as a wife possessed by her husband. To “hide your face” speaks of a soul afraid to take the bait of truth and sacrifice self for a new face. Yahweh does not ever hide His face. The “terror” is brought on by one’s fear of submission of self, to a higher cause. To “hide one’s face” from marriage to Yahweh, so one will not wear the face of His Son (the possessing soul within one’s soul), then death takes away one’s “breath” that is a soul in a body of flesh, making the flesh return to dust, while the soul is judged as a failure (thrown back into the sea).

When David sang of the alternate taking place: “You send forth your Spirit, and they are created; and so you renew the face of the earth,” this sings of a soul submitting to Yahweh, receiving the Spirit of Yahweh in divine union, so a new self is “created.” The “earth” is one’s body of flesh, which takes on a new “face,” which is that of one possessed by Jesus. This leads one to become a “sailor” who helps Yahweh in ministry, fishing for men’s souls to marry Yahweh.

This ministry is the meaning found in David singing [NRSV], “May the glory of Yahweh endure forever; may Yahweh rejoice in all his works.” The “glory of Yahweh” is the soul He created in Adam-Jesus. That “honor, renown, glory” endures “forever” as the soul that allows souls eternal life, while never dying, as long as more men’s souls are caught and the continuation of Jesus reborn lasts. The ”sport” of the “Leviathan” created by Yahweh never ceases through the dead continuously being raised to salvation. The “rejoicing” is then done by those souls possessed by Jesus’ soul, who sing songs of praise by doing the Acts of the Apostles.

All of these verses sing of divine possession and the saving of soul by Yahweh. The name “Jesus” means “Yahweh Will Save.” This was found occurring after Noah’s death, after the sea of soul began to think they were gods, as nothing more than fish with tiny brains in a sea of lostness. Yahweh sent His Son to descend upon that school of fish and string them on a line as Yahweh’s catch. When Paul sat constrained in a Roman prison, he wrote that he had long before been caught by Yahweh, when His Son came and asked him why he persecuted Jesus. Jesus told his disciples that just as his soul was possessed by Yahweh, so too would their souls be possessed by Him, likewise being Jesus in the Father and the Father in Jesus reborn. That ability to call Yahweh “Father” made all souls [in the flesh of male and female bodies] brothers, all in the name of “Jesus.” Thus, this song of praise sys David also knew this possessing Spirit and the divine Son whose face David wore. All of Israel would become the fish caught and transformed into ministers for Yahweh.

As the Psalm to be sung aloud on Pentecost Sunday, when the lessons of being raised from the dead [the Easter message] must still be heeded, the “sport of the Leviathan” becomes the challenge placed before all Apostles, before they enter ministry. It is one thing to be caught and saved; but it is another thing to become the bait dangled on a hook, for the sport of saving souls. To enter ministry one must become the Leviathan of Yahweh, in the name of His Son, because that is the only way one is capable of feeding lost souls the truth, so they will take that bait and be saved.

Language, Romans, Teaching

Romans 8:14-17 – So clear, yet so misunderstood

Leave a comment

All who are led by the Spirit of God are children of God. For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, “Abba! Father!” it is that very Spirit bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ– if, in fact, we suffer with him so that we may also be glorified with him.

——————–

This is the optional New Testament reading choice, if Acts 2 is read as the First Lesson on Pentecost Sunday, Year C, according to the lectionary for the Episcopal Church. It will follow the Acts reading, where it is written that Peter told the crowd of pilgrims, “This is what was spoken through the prophet Joel: `In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy”. That will be followed by a singing of Psalm 104, where David wrote: “You send forth your Spirit, and they are created; and so you renew the face of the earth. May the glory of Yahweh endure forever; may Yahweh rejoice in all his works.” All will accompany the Gospel reading from John, where at the final Seder meal for Jesus he told his disciples, “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.”’

These verses are included within the whole selected for public reading on Trinity Sunday, in Year B. I wrote about Romans 8:12-17 and published that commentary in 2021. That posting is named “Being a child of God demands self-sacrifice” and can be accessed by clicking on the link. Today, I will address just these verses set aside for reading on Pentecost Sunday, Year C.

Yahweh is within. His radiance is his face on a Saint, as Jesus resurrected.

Because the NRSV translation above is a paraphrase that takes a preconceived idea and supports that agenda, making it difficult for a casual reader to discern the truth by oneself, I will do literal translations of these four verses. You will notice how verse fourteen follows a period mark that ended verse thirteen, making verse fourteen become a new statement of thought. However, the first word of verse fourteen is not capitalized. This shows that the rules of syntax (from which preconceived paraphrases come) are to be discarded, so a divine syntax shows importance to be found in every capitalized word (in the Greek text).

Verse fourteen states in the Greek:

“hosoi gar Pneumati Theou agontai , houtoi huioi eisin ⇔ Theou .”

Please take note of the presence of a left-right arrow (⇔), which is a mathematical symbol that states, “if true to the left, then true to the right.” Thus, this symbol of truth being written in words says, “eisin” is equal to “Theou,” when all tests of truth are made. This becomes an unstated statement, which the NRSV cannot tell (or prefers not to).

The translation of verse fourteen is this:

“how many indeed to Spirit of God (they) are guided , these sons (they) exist ⇔of God .”

This rather simple statement says the test of truth is relative to “how man indeed” are those souls that “exist truly of God”. This does not include everyone, simply because all souls are the “breath” (a lower-case “pneumati”) “of God,” placed within their bodies of flesh at birth. Those are then “sons” (lower-case) and daughters of man, born of human parents. This makes the test of the truth of the left-right arrow be a soul (lower-case “breath”) having been raised by the “Spirit” (capitalized, thus having a divinely elevated meaning, relative to Yahweh). The soul must “indeed” go “to Spirit” and have receive the “Spirit of God,” so that inner presence (not something told them by some external source) makes each “be guided, led, carried, or brought” by that “Spirit of God.” Not everyone is so “guided,” therefore the first word poses this to be the variable, as “how many” is “indeed” to be determined by a test of truth.

The Greek word written by Paul that has been poorly translated as “children” is “huioi,” which is the plural form of “huois,” meaning “a son.” It is possible to expand the scope of this word’s usage to “a descendant,” which is relative to a bloodline of human beings; but “children” is nothing more than some male-dominated theological philosophers getting together and coming up with the agenda that says, “Hey guys. You know most men have stopped following Christian religions because we are so obviously fakes; but we still have the women in the fold, thanks to letting women become priests. So, what say we change all the text that we do not understand about the masculine spiritual plane to “sons and daughters,” “brothers and sisters,” and generically “children”? Sound good to you guys?”

The reason Paul wrote “sons of God” is because the “how many indeed” that survive the test of truth are those who are ALL Jesus resurrections in new bodies of flesh (be them male or female). So, since ALL are tested to be true as Jesus reborn, then ALL are “sons of God,” ALL are Jesuses reborn (a male Spiritual entity). But, then, it takes a soul who passes the test of truth to know that and teach that to other souls.

Now, there is reason for the NRSV to be influenced to see “huioi … Theou” and pull “children” out. This is because verse sixteen says, “tekna Theou,” which does translate as “children of God.” Still, “tekna” does not “children” make out of “huioi.” The word “tekna” will be written in verse seventeen, but not directly connected to “Theou.” All of that is putting the cart before the horse; and, it does not speak as passing a test of truth, when one makes up bad translations for divine text.

Verse fifteen is then written as this:

“Ou gar elabete pneuma douleias palin eis phobon , alla elabete pneuma huiothesias , en hō krazomen , Abba ! ho Patēr ! “

In that, the words “elabete pneuma” are repeated, where “pneuma” is written in the lower-case, so it is not a reference to the capitalized “Pnumati”. Those two words say, “you have received a spirit,” where the lower-case can be understood as a soul, which is the “breath” or “spirit” of life, in an otherwise scoop of dead matter (clay, dust, cells, etcetera). By realizing that, the whole of verse fifteen translates literally to state:

“Not indeed you have received a spirit of slavery once more into something to fear , but you have received a spirit of adoption [of sons into a divine family] , within which we scream out , this Abba ! this Father !”

The first word in this verse is capitalized (following the period mark that ended verse fourteen), but the capitalization of “Not” is divinely elevated to be a statement of what “Not” a spiritual presence is (one making one truthfully “exist” as a “son of God”). Here, the “Not” leads to “a spirit received” again being placed in possession (from the Genitive case stating first “of slavery” and second “of adoption”). The “Not” is then a divinely elevated statement that says “sons of God” (when truth be told) are “Not” possessed by lesser “spirits,” such as we read last Sunday about the “spirit Python,” and we read today in David’s Psalm 104 of the “spirit of the Leviathan.” A demonic “spirit” would most certainly “enslave” a soul to sinful acts; but the girl told of in Acts was a “slave” to a lesser “spirit” than Yahweh’s “Spirit.” Those lesser (lower-case) ‘spirits” cause the souls they possess great “fears.”

Now, the possessive case of the Greek word “huiothesias” (from “huiothesia”) says one is “of adoption” spiritually. The root word is defined as “adoption,” implying “adoption as a son into the divine family.” (Strong’s Usage) HELPS Word-studies adds, “properly, sonship (legally made a son); adoption.” When the word “sons” is then seen as gender specific for this “adoption,” the reason is girls would not be “adopted.” They would be married, as a state of possession that is ownership. Girls would become the wives of the men possessing them; but boys would be adopted, becoming “sons” of the men possessing them. While that is a physical world definition, when Paul was writing about “spirits,” his second segment in verse fifteen is then pointing out a soul (“a spirit of adoption”) would be possessed as “a son,” which is then a statement of the resurrection within that soul by the Son of Yahweh – Adam-Jesus. When that “adoption into the family” is made, then the “sons existing truthfully of God” are reborn as the Son of Yahweh, who we Christians call Jesus.

Now, this “spirit of adoption” is one’s soul. A soul is “a spirit.” The soul in a body of flesh is feminine, thus not adoptable. A soul in a body of flesh becomes a girl (feminine essence, brought on by the body of flesh, where the earth is feminine essence), which must marry Yahweh. That divine union brings forth His “Spirit” (capitalized “Pneumati”) and that “Spirit” then possesses the soul and the flesh, cleaning them so all sins are removed. Once the cleansing has taken place, then the soul becomes opened to receive the soul of the Son of Yahweh. Since souls are masculine essence (everlasting), the presence of Jesus’ soul in a married soul makes that soul be “adopted as a son,” to match the spiritual gender of Jesus. This means one’s soul is first a wife (a girlie girl), before it becomes a “son of God” (a manly man). All gender in the spiritual realm is masculine, therefore it penetrates into the femininity of the material realm, which received in order to reproduce life.

It is then this sudden change within one’s soul, where one personally knows Yahweh as Jesus reborn; and, that immediately leads the soul of Jesus to “cry out, Abba!” This identification as Jesus reborn, where one’s soul is one with the Son of Yahweh, makes one’s soul also “scream out,” from first awareness of this divine relationship – a brother of Jesus (regardless of what physical sex organ the body of flesh possesses) and a “son of Yahweh.” One’s own soul cries out with Jesus, saying, “Father!”

In verse sixteen, Paul then tied these two concepts together. His Greek states this:

“auto to Pneuma symmartyreitō pneumati hēmōn hoti semen tekna Theou .”

In this, the Greek words “auto” and “hēmōn” are similar, in the fact that each becomes a statement of a soul or souls, such that “self” or “oneself” (in the singular) and “a multitude of “I”s or “us” is relative to the life “breath” that comes from a “spirit” animating dead matter. Thus, it is important to see the live souls involved as the true focus of this verse. It can literally be translated in that regard to say this:

“one’s soul this Spirit [divinely capitalized, as of Yahweh] (itself) testifies together with this spirit (lower-case, ordinary soul) of our souls [ourselves] because we exist children of God .”

In this, the capitalized “Spirit” can only be known by a lower-case “spirit” (a “soul”), in order for it to “testify” or be a “witness” of that presence “together with” it, so two are one. The Greek word “summartureó” means “to testify or bear witness with,” implying “I bear witness together with.” (Strong’s) This must be seen as personal experience, so it is in no way hearsay evidence presented. This relates back to the left-right arrow, where the test of truth is personal experience, where knowledge makes one verifiable as a “witness.” It is not being told to believe something, when the only personal experience one has is with the one telling one to believe. To be able to “bear witness with” the “Spirit,” one must be a soul married to Yahweh, having received His “Spirit” in divine Baptism, so one has FAITH enough to “testify together with” that “Spirit.” This is what it means to be an Apostle (a word meaning “messenger,” where the message brought forth is the truth of Yahweh, from the Son).

This is then the proof that two joined as one are the “children of God,” “because we exist” two as one. Following the oneness of one’s soul with Yahweh’s “Spirit,” one’s soul then gives birth to the Son (the purpose of marriage is to make a child). Because this is a Spiritual marriage, the child born is the soul of Jesus resurrected in one’s soul. This rebirth in one’s soul is what makes one be a “son of God.” So, many souls all reborn as the same Jesus makes them all able to “testify together with our souls, because we exists as the children of God” … all named Jesus. All are the “sons of God.”

This then led Paul to write verse seventeen, where the Greek he wrote is this:

“ei de tekna , kai klēronomoi ,klēronomoi men Theou , synklēronomoi de Christou , eiper sympaschomen , hina kai syndoxasthōmen .”

This literally translates to state:

“for as much as now children , heirs , heirs truly of God , co-inheritors now of Christ , if so we suffer together with , so that kai we may be joined approvingly .”

Having ended verse sixteen telling that the union of the “Spirit” with the “spirit” (that is one’s soul) is what establishes the relationship that allows a soul to call Yahweh “Father.” As such, being “children of God” means one inherits eternal life. This can only come through this divine union and oneness. This becomes the truth of the left-right arrow being confirmed, when Paul wrote “heirs truly of God.” Only when one’s soul is possessed by Yahweh (the Genitive case “Theou”) can one inherit salvation.

When Paul wrote of being “co-inheritors now of Christ,” the Genitive case applied to “Christou” says one is possessed by Yahweh, which is evidenced by His “Spirit,” which is only given to His wife-souls. The word “Christ” is NOT the last name of Jesus. The word “Christ” is NOT singular because Yahweh is limited to one “Christ” (by some idiot human being that thinks that nonsense). David was a “Christ,” although the Hebrew word written in First Samuel says he was a “Messiah” (English translation of the Hebrew “mashiach,” with capitalization implied in English). The whole world could be “Christs,” if Yahweh so chose, Him having found all souls willing to marry Him and submit fully to His Will. What Paul is saying here is all who are truly resurrections of the Jesus soul in theirs, becoming “children of God” as Jesus reborn in all, those individually are granted salvation (the name “Jesus” means “Yahweh Saves”). Thus, as “co-inheritors of salvation, through Jesus,” each will have been “Anointed” (the meaning of “Christ”) by Yahweh, as His Son reborn.

In the Greek word “eiper,” which means “if perhaps,” implying “if indeed, if so,” while properly meaning “if it be so,” “if really,” “if indeed,” “if after all (since)” [Strong’s and HELPS Word-studies], the truth is confirmed when “we suffer together with” Jesus. Just as Jesus died on the cross to release his soul to resurrect in the souls of others [the Easter theme of being raised from the dead], so too does a soul have to equally “suffer death” and get “buried” in the past. There is no one who knows the truth written by Paul that says, “Jesus died on the cross so your sins can be redeemed.” Jesus died, so too do every other soul in flesh have to die of self-ego, so the death allows the soul of Jesus to resurrect within it. Dying of self-ego is necessary to submit one’s soul to Yahweh and be washed clean of all past sins by His “Spirit.” When Jesus comes into a cleansed soul, it will be as the new Lord over that dead soul and flesh, leading it to righteousness, so there will be no returning to sinful ways.

In the Gospels telling of Jesus suddenly appearing in the upper room, in their midst when the door was locked, that tells of the soul of Jesus suddenly appearing within each soul present in that room. Because Jesus had just died on a cross and had wounds that proved who he was, his soul amid each of the other souls caused them to likewise suffer as he had, so their bodies of flesh projected the same wounds Jesus’ body had. When they saw the nail holes in his hands, they saw them in their own hands. Likewise, the pierced side wound was present in each body of flesh in whom the soul of Jesus suddenly appeared. We are told by an angel, “Do not look for Jesus in an empty tomb, as he is risen.” Similarly, Jesus told the Sadducees that Yahweh “is a God of the living, not of the dead.” So, to suffer with Jesus is to known his wounds in one’s own flesh.

When Paul then wrote “so that,” that says one willingly submits oneself to the suffering of death … as one used to be … so the soul of Jesus can then be “joined approvingly” for eternity. The Greek word “syndoxasthōmen” matches the conditional of “for as much as” or “if,” by saying “one may join in approving” or “be glorified together.” In the use of the word “glorify,” this means to take on the “love” of Yahweh that was built into the Son. This says only a soul filled with the “glory” of Jesus will be judged by Yahweh as worthy of His heavenly realm. Thus, Yahweh approves a soul and the soul approves the presence of Jesus’ soul; and all live together happily forever and ever.

As an alternate reading selection, which will also be read in another season (so, not a one shot deal), the Easter purpose for this selection is to show Paul writing clearly what is required for salvation. One’s soul must be raised from the dead and possessed by Yahweh and His Son Jesus. There is no getting into heaven alone, through will-power. While the NRSV has translated these four verses so generically that no one will be led to self-sacrifice because of what they say was written, it is up to each individual soul to care about salvation, enough to take more than the three minutes the modern attention span is for religious studies and see for yourself what these verses say TO YOU! You are the one who will pay the price for doing nothing, based on others telling you, “It’s okay. I do nothing too. Jesus died for my sins. I believe that.” What’s another eighty year’s worth of repeating life in a new body of flesh to find out the truth?

John, Language, Teaching

John 14:8-17 (25-27) – Jesus having a ‘heart to heart’ with your soul

Leave a comment

Philip said to Jesus, “Lord, show us the Father, and we will be satisfied.” Jesus said to him, “Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, `Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves. Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father. I will do whatever you ask in my name, so that the Father may be glorified in the Son. If in my name you ask me for anything, I will do it.

“If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.”

[“I have said these things to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.”]

——————–

This is the Gospel selection that will be read aloud by a priest on Pentecost Sunday, Year C, according to the lectionary for the Episcopal Church. It will follow a Frist Lesson, which will either be the mandatory Easter reading from Acts, or a selection from Genesis. If the Acts choice is first, then we will read, “[When pilgrims from all around the world heard Galileans speaking] in our own languages we hear them speaking about God’s deeds of power.” All were amazed and perplexed, saying to one another, “What does this mean?”’ The Genesis selection (if chosen) will state, “Now the whole earth had one language and the same words.” That will precede a singing of Psalm 104, where David wrote: “All of them look to you to give them their food in due season. You give it to them; they gather it; you open your hand, and they are filled with good things.” That will be followed by the New Testament reading, which will either be the Acts choice or one from Paul’s letter to the Romans. If the Acts selection is the First Lesson, then we will hear Paul saying, “if children [of God], then heirs, heirs of God and joint heirs with Christ– if, in fact, we suffer with him so that we may also be glorified with him.”

In this last Sunday of the Easter season, where all Gospel readings have come from John’s Gospel, it is worthwhile to point out that John was not old enough to get drunk on Seder wine. Neither he nor Jesus (his father) had become drunk on wine; so, John wrote much more detail of the words Jesus spoke to his disciples at the second Seder meal and the time for singing songs and getting drunk afterwards. In the other three Gospels that tell of the ‘Last Supper,’ Matthew wrote nineteen verses about that dinner, before entering Gethsemane. Mark wrote twenty; and, Luke wrote thirty-two. Those three Gospels amass seventy-one total verses about this evening, before Jesus’ arrest at the place of the wine press. John, on the other hand, wrote five whole chapters, totaling one hundred fifty-five verses. His mind was lucid, while all the brains of the other adults involved (who wrote of their witness) were so dulled by alcohol that they wrote less than half as much as did John, with much of that written by the three being repetitive, adding little that is new. This says that John was sober; and, this reading selection begins with Philip being drunk on Seder wine, which prompted his tongue to wag freely, letting how little he knew prior be known then.

Verse eight begins this reading, omitting that which Jesus said prior, which motivated Philip to say, “Lord , show us the Father ¸ kai it satisfies us .” Here, the use of the word “kai” says John made it important to know that Philip spoke for all of the disciples (“us”), saying their being able to see Jesus’ “Father” was then necessary for them to truly know what Jesus meant, when he spoke of the “Father.” When Jesus spoke that word, the disciples heard it in the lower-case, as “father,” meaning their brains computed that relationship title with their own biological “fathers.” They also knew Joseph (the husband of Mary, and the “father” of James, Jesus’ half-brother) was dead; so, Philip was loosened by Seder wine (and the presence of Yahweh’s Spirit) to speak the truth: that all disciples questioned much of what Jesus said. They (when not drunk) were used to biting their tongues, when they heard Jesus say confusing things to them.

What Jesus said, stated in the unread verse seven, is this: “if you had perceived me , kai this Father of me could you have perceived ; away from at this moment you perceive him kai you have perceived him .” In this, the Greek pronoun “auton” is repeated twice. That word generally means “him.” It is the third-person singular possessive pronoun that also says “himself” or “him same,” with the element of “self” referring to a living spirit, as a “soul.” This means the depth of what Jesus had said is this: “if your soul [“you” or “yourself”] had perceived my soul [“me” or “myself”] , kai this Father of my soul [“me” or “myself”] could your souls [“yours” or “yourselves”] have perceived ; away from at this moment your souls [“you” or “yourselves”] perceive him [His Spirit] kai your souls [“you” or “yourselves”] have perceived him [His Spirit] .”

In that, when Jesus say “away from at this moment,” this is the drunken state that all the adults were in, which prompted Philip to speak freely. This is says the drunken state allowed the souls of the disciples and followers to cease seeing only in the physical, so they could glimpse the spiritual. When not drunk on Seder wine, Jesus said his disciples were ‘drunk’ on the Spirit of Yahweh that Jesus afforded them to be possessed by. That divine possession elevated their souls (much like alcohol does artificially), so through their mind’s eye they could see Yahweh on the face of Jesus. This is depicted in art as a halo that radiates out from the head. The disciples “perceived” there was something about Jesus that was godly, even though their normal eyes kept them from seeing the spiritual truth.

On a physical level that stated the truth, “away from at this moment you perceive him” says at that time in the disciples’ lives, they saw Jesus as separate from (and above) them. When they looked at Jesus, he was “away from” them. In the same externalizing of ‘holy men,’ the disciples ‘saw’ Yahweh (God) as “away from” them too. As such, they externalized Yahweh as the God of heaven, seeing heaven as some distant, unknown spot … like above the clouds, in outer space. What Jesus was telling them was, “When you see me, you see Yahweh, because I wear His face over my face. This is because ‘heaven’ is the divine Spirit of Yahweh within. Yahweh cannot be external, at any time.”

When Jesus then responded to Philip, saying “So much to time in company with your soul [“you” or “yourself”] I exist , kai not your soul [“you” or “yourself”] has perceived my soul [“mine” or myself”] ?” This says (when words like “hymōn,” “eimi” and “me,” along with the second-person attachment of “you”) that Jesus explained to Philip that their two souls had been joined since the beginning, when Jesus welcomed Philip as a disciple of his. That spiritual connection (an inward presence known) should have made it understandable to Philip who Jesus was.

That then moved Jesus to say, “this having perceived me has seen this Father ; by what means you say , Show me this Father ?” In this, John capitalized the Greek word “Deixon,” which divinely elevates the meaning intended by Jesus speaking that word, which means “to show,” while implying “I point out, show, exhibit; met: I teach, demonstrate, make known.” The divine elevation asked Philip “How does one make known the Father?” when the Father is clearly known to be Yahweh. This is Jesus asking all the disciples, “Do you not think I am the Son of Yahweh?” In that regard, it implies, “Don’t I resemble the Father, as His Son?”

In verse ten, Jesus asks the question that projected beyond Philip and beyond the human beings sitting in that room with Jesus, reaching the souls of everyone calling himself or herself a Christian today. His asking, “Not you have faith because I [your self-identity] within this Father , kai this Father within my soul exists ?” That asks the basic question of faith, which can only come from personal experience (the “I”) that knows the Father, because one’s soul has Yahweh within oneself. It is then the presence of Yahweh within Jesus (he is THE Yahweh elohim), so one’s soul knows Yahweh because one’s soul has the resurrection of the soul of Jesus within one, so one’s soul knows Yahweh through the Son. This question then asks us today, “What do you think the meaning of Christianity is? Some club you join and pay dues to be a member, without ever having to do anything more?”

Jesus then added, “these words that I [again, one’s self-identity] speak to your soul , away from my soul not I speak , this now this Father within my soul dwelling he causes these words of His Spirit .” This says that Jesus does not manufacture anything he says, as he only speaks what the Father leads him to say. This is then a clear statement of divine possession, where the soul of Jesus [a creation of Yahweh in Eden – as Adam] is totally possessed by Yahweh. For Jesus to have even one disciple, it would be for the same purpose of divine possession. So, by understanding that simple principle [and true believers have faith that souls possessed by demonic spirits were cleaned by the soul of Jesus speaking as Yahweh commanded to remove those spirit possessions], all true Christians will speak what the Father has Jesus say through their bodies of flesh, after having committed their souls to Him in divine union (possession willingly, as a marriage of two as one).

In this, it is important to realize that the Greek word “pisteuó” means “belief” and is translated as that. The word also means “have faith,” where there must be seen a difference between “belief” and “faith,” such that “belief” relates to physical functions of a brain [reason and rationale], whereas “faith” relates to a sense of feeling that goes beyond a need for a brain to justify it. This is the question Jesus asked to Philip being clarified, because it is an impossibility to prove Yahweh to a brain. However, when one has experienced the presence of Yahweh within, then one develops “faith,” which cannot be defined in physical terms.

As such, verse twelve has Jesus saying, “Truly , truly , I say to your souls , this having faith into my soul , these works that I [again, self-identity] do , kai he likewise he will do , kai greater than these he will do , because I [self-identity] advantageous for this Father am journeying .” In this, Jesus is making mention of the disciples having been given special talents in intern ministry, where they all performed deeds in the name of Jesus. They did them as “I,” which was the soul of Jesus within them. Jesus was next speaking about the future, when the apostles would do “greater works” than those of interns. This would then be when the apostles identify as Jesus reborn, so the soul of Jesus “goes” or “travels” in their bodies of flesh, which is “advantageous for” both “the Father” and the souls of the apostles. In short, when Jesus said “I for the Father am journeying,” that spoke not of his pending death [him going away to the Father, because the Father was already in him], but of the apostles’ pending ministry.

In verse thirteen, Jesus then continued, by saying “kai whatever you might ask within this name of my soul , this I will do , in order that he may be honored this Father within this Son .” This is led by the word “kai,” which says importance must be found in this greater ministry that will come “in the name of Jesus.” When the word “mou,” is stating the Genitive case (the possessive) that says one’s soul is ”of mine” or “of my soul,” says being “in the name” means two identify as one, with Jesus the dominant Lord and the host soul the submissive subject (a possession). When a soul “asks” for something to be done for another, then it will be Jesus (“I will do”) that Acts, in the body of the apostle-messenger-servant. It is then those Acts in the name of Jesus that will prove one has been “glorified” by the inward presence of the Love of Yahweh, which is the renown of His Son.

Here, the word “glorified” must be seen as more than some indefinable glow (the aura) that overcomes one. No one will ever come up to an apostle and ask, “What is the glow around your head?” prompting an apostle to respond, “Oh, that’s just my glory.” The Greek word “doxazó” means “to render or esteem glorious (in a wide application)” (Strong’s Definition), where that “wide application means it is near impossible to clearly define what “glory” or “glorified” means. I have written about this before; but to repeat now, “glory” is the love of Yahweh placed into His Son Adam (who is the Yahweh elohim that was created so “Yahweh Saves” souls, therefore his name is also “Jesus.” Thus, the simple and clear meaning of “glorified” is a soul having become one with the soul of Jesus, so “glory” means knowing the love of Yahweh [which is far beyond any human definitions of “love.”

In verse fourteen, Jesus then added by saying, “if a certain thing you petition my soul within this name of my soul , I [self-identity] will act .” In this, the NRSV translates the Greek word “ti” as if Jesus offered his apostles a blank check – “anything.” The word (wholly as “tis”) means “a certain one, someone, anyone,” while implying “any one, someone, a certain one or thing.” Just to be clear, Jesus did not promise any televangelists that they could cry crocodile tears, pleading before television cameras, “Jesus … PLEASE … in your holy name … JEEESUS … give me the money to buy a ninth personal private jet, to go along with my fifth mansion … that I need to do your work on earth.” Satan will grant that wish; but Jesus told his apostles, “if you ask for certain things or certain people, as a soul Jesus has been resurrected within … the truth of “in his name” … then Jesus will Act, while it appears a normal human being did those acts.

In verse fifteen, John recorded Jesus proposing another conditional scenario, this time writing a capitalized “Ean,” which becomes divinely elevated as a ‘Big IF.’ This should be read as establishing how Jesus said “if a certain thing you petition” is met. The “Big IF’ that all televangelists do not possess is the “love” that should [a conditional word, in the subjunctive mood] come into one’s soul as Jesus resurrected – “in my soul” [“me”]. “If” that “love” is within one’s soul, then “these commandments these mine you will keep.” This says the “love” of Yahweh that brings about a divine union between His Spirit and one’s soul will then bring the ”love” of Yahweh into one’s soul as the soul of Jesus resurrected. Because this is all relative to a divine marriage, the marriage vows are the Law, which will then be written upon the walls of a soul (one’s heart-center). The bond of “love” with Yahweh means always abiding by the Covenant agreement. Jesus comes within one’s soul to ensure those Laws are forevermore maintained. So, “If you love mine,” then you obey all commands. That is the obedience of a subservient wife to a most Holy Husband.

When the capitalized “If” of verse fifteen is assured and one keeps the commandments of Yahweh from “love,” then Jesus began verse sixteen (as John wrote) with the capitalized “Kagō,” which is a contracted word that combines “Kai” and “egó,” as an important statement of “I” (Jesus’ soul) being joined with another soul (the great importance of two in one). This verse then says literally, “Kai I will ask this Father , kai another Helper he will give your soul , in order that he may exist ⇔ « in company with your souls into this age » ,” Within this is a mathematical symbol, called a left-right arrow, where a statement of truth must be found. That truth is “he may exist,” which is the “Helper” sent by the Father, where that coming will last forever (“into this age”). In this, the “Helper” is the soul of Jesus resurrected within a soul possessing a body of flesh, made possible by the “Spirit” of Yahweh (divine marriage). The double angle brackets enclosing “in company with your souls into this age” makes that a statement of spiritual presence, not physical. Thus, Jesus will exist reborn into flesh, while the soul Jesus has been resurrected within will be forever joined with the Spirit of salvation to that soul.

Following the double angle bracket that ended verse sixteen, verse seventeen then has Jesus clarifying, “this Spirit of this of truth , which this world not it is able to take hold of , because not it perceives itself , nor knows it . your souls you know it same , because beside your souls it remains , kai within your souls it will exist .” This is Jesus answering Philip, telling him why he cannot “show him the Father.” The “Father” is as visible as is “the truth,” which can only be known when “this truth” takes possession of one’s soul, via the ”Spirit,” so the “truth” is known. The “world” becomes the generality of other human beings, whose souls are married to their physical bodies of flesh. Because the “Spirit” is not physical, it is impossible for the world to perceive it, Yahweh, or even their own souls, demons or ghosts.

In the last segments of this verse, Jesus used the third-person regularly to make it easier to call the “Spirit of this of truth” an “it,” rather than a separate entity, like a soul. Still, “it” can only be “perceived” when “it” is the “same” with one’s soul [“you” or “yourself”]. The Greek word “para” means “from beside, by the side of, by, beside,” where that is another statement that says two are joined as one. This presence “close beside” says “it” “remains” with “your souls” [“you” or “yourselves”]; and, John placed a “kai” to make it importantly be known that the intent of Jesus was to say “within your souls [“you” or “yourselves”] it will exist.”

At this point, the Episcopal Church skips forward eight verses, making verses twenty-five through twenty-seven optional for a priest to read. Part of the reason for the skip over and optional reading verses is verses twenty-three through twenty-nine are read on the sixth Sunday of Easter (just two weeks prior); so, they will not have been ignored. The reason for repeating these three verses (optionally) is Jesus refers for a second time to a capitalized “Paraklētos,” or “Helper” – the only two times that word is written in chapter fourteen [John is the only writer to use that word, writing it five times: four in his Gospel and once in his first letter]. This means the Church has made it possible for a priest (thus the congregation) to teach about this “Helper,” further clarifying it is the “Spirit” of Yahweh.

In verse twenty-five, John wrote of Jesus saying, “These words I have said to your souls , beside to your souls abiding .” This becomes a repeat of that said at the end of verse seventeen, where the same use of “para” says more than Jesus being in the same room with his disciples. When the word “hymin” (written twice) as the possessive pronoun plural, meaning “yourselves,” the element of “selves” should be seen as “souls.” Thus, Jesus is saying to his drunken disciples (who will not clearly remember these words to write them in their Gospels) spiritually the truth. The soul of Jesus is speaking with the souls of his disciples, with those souls being able to recall this conversation once they are fully resurrected as Jesus. That will be when their souls submit fully to Yahweh (not themselves, sacrificing their souls to His Spirit), so when Jesus’ soul is later resurrected within theirs, it will no longer be “beside” their souls (as a taste of Jesus within), but the Lord over their soul-body entities. At that time, Jesus will lead his apostles to do his Acts on earth, as their Spiritual Lord.

It is in verse twenty-six that Jesus repeated the word “Paraklētos,” with that full verse translating literally as this: “this now Helper , this Spirit this Sacred , this he will send this Father within this name of myself , that one your souls will direct all kai he will cause to remind your souls all that have said to your souls I [the self-identity that has Jesus within] .” Here, Jesus clearly said that his presence (partially) within the souls of his disciples – as a spirit presence “beside” theirs – was “this Helper.” It was the soul of Jesus extending from his place in his physical body into them and theirs, which was limited in how much Jesus could be divided and present partially in many others. Still, his presence as “this now Helper” was how the disciples could do miracles ‘in the name of Jesus,’ while in internship.

From that, Jesus further clarified this was only possible through “this Spirit,” which is the marriage of a soul to Yahweh. It is His “Spirit” that makes all things possible Spiritually. Souls are breathed into bodies of flesh by Yahweh; but His “Spirit” is what makes one become “Sacred, Holy, or Set apart by God.” Only when one’s soul has been cleansed of all past sins can one be deemed “Holy.” Here, it is vital to understand that the “Spirit” is not that to be deemed “Sacred” or “Holy,” as such a judgment becomes a lowly soul in just cleaned flesh casting judgment on the “Spirit” of Yahweh, which becomes judgment on Him. No human being has the authority to judge Yahweh, in any way; and, Yahweh will not tell Jesus: “Oh, I need some love today, so tell the apostle to deem me Holy.” The only thing that can be deemed “Sacred, Holy, or Set apart by God” is the soul in a body of flesh. It is the presence of Yahweh’s “Spirit” that makes that spiritual transformation take place, transfiguring a formerly lost and lowly soul on the earth plane into a Saint (as Jesus reborn). Thus, the repetition of the Greek article “ho” makes a soul in the flesh become “this.” It is “this Spirit” within a soul in the flesh that makes “this Sacred” on the earth.

In the third segment, Jesus is explaining that his soul can be sent into other souls partially by the power of Yahweh, “this Father.” The soul that is “named” “Yahweh Will Save” (the meaning of “Jesus”) can then be extended into countless other souls, because Yahweh is omnipotent. He has the ability to do anything Spiritually.

Jesus then said that his soul extended into theirs (“beside” their souls) was to “direct” them to act righteously, in “everything” they do. Here, Jesus importantly (from John writing the word “kai”) said his soul (extended into theirs by the hand of Yahweh) will “cause to remind” them spiritually of “everything” Jesus taught them Spiritually. Jesus has been their teacher – their Rabbi – so his lessons have been meant to be remembered. Rather than them needing to carry a book of notes (Things Jesus Taught), as reminders, Jesus told them the extension of his soul “beside” theirs was the “reminder” to act as Jesus, while interns in ministry.

In verse twenty-seven, Jesus then added, “Wholeness I permit to your souls ; joined together mine I [self-identity of Jesus] place to your souls ; not according as this world places , I offer to your souls . not he let be troubled of your souls this inner soul , nor he let it fear .” Here, twice Jesus spoke the word “Eirēnēn,” the first time capitalized and the second time in the lower-case. This is first a divinely elevated statement, where the routine translation is as “Peace” (when nobody can define that so all understand it … like “glorified”). The reality is the word means “Wholeness,” which relates back to John’s Revelation, where twice Jesus’ soul said he was “this Alpha,” which brings “Completeness” to the incomplete “Ὦ” (John wrote the letter symbol – capitalized). As such, the meaning of “omega” can be realized by the presence of Jesus within one’s soul – bringing about the “Great O” [“O mega”]. Thus, the second use is better stated as the intent of “joining together” two souls: that of Jesus and that of the host being saved by Yahweh.

The first-person presentation of “egō didōmi” (where forms of “didómi” are written twice) can translate as “I give,” but the word implies also “I offer; I put, place.” In that regard, it is not so much a gift (as “give”) but an opportunity for “Wholeness” to be gained. Thus, the presence of Jesus’ soul in one’s soul is an “offer” for salvation. That means it is then up to that soul to take that “offer” and produce the Acts that justify salvation. This is then why the soul of Jesus is “put” or “placed” within one’s soul. That can only come after one’s soul has been Baptized by the “Spirit” of Yahweh and made sin free, as one “Sacred” to receive the soul of Jesus.

When the Greek word “kardia” is written, this is routinely translated as “heart.” That is wrong, when one understands that Jesus is speaking to his disciples about spiritual matters. Since a “heart” is a physical organ – one that affords a body of flesh continued life (for as long as the “heart” pumps blood) – the metaphor of a “heart” is viable as “mind, character, inner self, will, intention, center.” (Strong’s Usage) This means the “heart” is the “inner self,” where (again) a “self” equals a “soul.” The “world” only has “hearts” of flesh, which give out over time; so, the promise of receiving the soul of Jesus means the “fear” of death has been removed. While the flesh will certainly give out and die, the soul has been offered eternal salvation. Therefore, Jesus will afford one’s soul the everlasting life of a spiritual “heart.”

As a Gospel selection to be read aloud on Pentecost Sunday, by a priest standing in an aisle (when fear of airborne diseases do not close the churches), this reading from John strongly states the raised from the dead theme. We read Jesus speaking to his drunken disciples, who reflect the drunken souls of those calling themselves ‘Christians,’ when they have never been taught the whole truth. The syntax limitation used to turn Greek into English makes it most difficult to hear the truth being told in these words written by John. It is clear, when one stops letting “you” be some generic and meaningless pronoun, so one refuses to hear “your souls” being repeatedly stated. Jesus was not talking to drunks. He was talking to souls, as the soul created by Yahweh to Save other souls. One must sober up and hear the truth of this divine message, so one can marry one’s soul to Yahweh and give birth to His Son within one’s own soul.

Language, Proverbs, Teaching

Proverbs 8:1-4, 22-31 – Solomon speaking about possession

Leave a comment

[1] Does not wisdom call,

and does not understanding raise her voice?

[2] On the heights, beside the way,

at the crossroads she takes her stand;

[3] beside the gates in front of the town,

at the entrance of the portals she cries out:

[4] “To you, O people, I call,

and my cry is to all that live.

———-

[22] Yahweh created me at the beginning of his work,

the first of his acts of long ago.

[23] Ages ago I was set up,

at the first, before the beginning of the earth.

[24] When there were no depths I was brought forth,

when there were no springs abounding with water.

[25] Before the mountains had been shaped,

before the hills, I was brought forth–

[26] when he had not yet made earth and fields,

or the world’s first bits of soil.

[27] When he established the heavens, I was there,

when he drew a circle on the face of the deep,

[28] when he made firm the skies above,

when he established the fountains of the deep,

when he assigned to the sea its limit,

[29] so that the waters might not transgress his command,

when he marked out the foundations of the earth,

[30] then I was beside him, like a master worker;

and I was daily his delight,

rejoicing before him always,

[31] rejoicing in his inhabited world

and delighting in the human race.”

——————–

This is the Old Testament selection that will be read aloud on Trinity Sunday, the first Sunday of the Ordinary after Pentecost season, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of either Psalm 8 or Canticle 13 [“Song of three young men”]. In Psalm 8, David wrote: “You have made him but little lower than the angels; you adorn him with glory and honor”. In Canticle 13 is written: “Glory to you, Father, Son, and Holy Spirit; we will praise you and highly exalt you forever.” Those will be followed by a reading from Romans 5, where Paul wrote: “we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us”. All will accompany the Gospel reading from John, where we read: “Jesus said to the disciples, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come.”

As a reading selected for Trinity Sunday, it is important to understand why “Trinity Sunday” always follows “Pentecost Sunday,” in the lectionary cycle. Christians that know the “Trinity” say it is the threesome that is Father, Son, and Holy Spirit. In reality, it is a foursome, where the word translated as “Holy” means “Sacred” or “Set apart by God.” Such a designation is not for a “Spirit.” If it were, then we would all recite: “Holy Father, Holy Son, and Holy Spirit.” Since we do not do that, the immediate understanding is the “Spirit” is like the “Father” and the “Son,” with all being spiritual in divine essence. This means the “Holy” designates a “Saint,” who has become such by the “Trinity” coming upon that soul in a body of flesh. The “Father” represents marriage of Yahweh to a soul. The “Son” represents the resurrection of Jesus’ soul within a soul; and, the “Spirit” is the Baptism that cleanses a soul of sin, making it prepared to be the wife of Yahweh and the mother. Nothing heavenly can be deemed “Holy,” as all are in a spiritual realm that cannot be judged by human beings, based on physical deeds. Thus, only a soul trapped in a body of flesh can be made to be “Holy,” by the presence of the Trinity of heaven.

When one sees that meaning in the name for the first Sunday after Pentecost, that says the Ordinary after Pentecost season (half a year in length) is all about a soul in a body of flesh having been made “Holy,” by receiving the “Trinity” within one’s soul. This is what happened on Pentecost Sunday; and, once that divine state has made one become a “Saint,” then ministry begins and that state of being never ends. Receipt of the Trinity means one has done the deeds to become Jesus reborn on the physical plane, so Jesus can again walk the earth in ministry – in the flesh of those souls who received the Trinity. That ministry lasts until one’s physical death releases one’s soul to eternal salvation. Thus, the cycle of the lectionary reflects it taking half a life to become changed spiritually, with the remainder of one’s life spent in service to Yahweh, as the Son resurrected, filled with the Spirit that will then be passed onto others, as deemed by Jesus within.

The paradox of that changed state is then reflected in this reading selection from Solomon’s Proverbs. The header listed by BibleHub Interlinear says “The Excellence of Wisdom.” The NRSV calls it “The Gifts of Wisdom.” While “Wisdom” can be seen as the insight that leads a soul in a body of flesh to minister to those lost souls seeking to be found, the danger comes when intellectualism is mistaken as wisdom. It is my opinion that Solomon was not led by the Trinity, risen as a boy king over a nation, who asked Yahweh for the ability to discern things. The lesson of the great prophets of Israel (including David and Moses) is they become filled with the Spirit of Yahweh and made so their brains knew little. The more one knows, the more one thinks one is an equal to God. Solomon was given his “Wisdom” not by Yahweh, but by Satan. Thus, this intellectualism of poetry written by Solomon (36 verses in length) is found to only name “Yahweh” three times, with only one of those found in this reading (where I have made that change in the text above, in bold type). Such neglect of “Yahweh” says Solomon took credit for having been given “Wisdom,” so he could project his own godlike state of being; and, that is not ministry as Jesus resurrected.

In verse one, it becomes important to place focus on the feminine transliteration “qō·w·lāh,” which says “her voice.” This is Solomon saying “wisdom” is a goddess. Had he heard a voice of Yahweh, then he would have written “his voice.” This gender designation, where all of the physical realm is deemed feminine, with all in the spiritual realm deemed masculine, “wisdom” is a function of a human brain, which is the fleshy “earth” that often becomes a goddess that lords over a soul trapped in flesh. When the NRSV then translates the question, “does not understanding raise her voice,” the word shown as “raise” is relative to the Hebrew word “nathan,” which means “gift.” It leads one to see there is a value “set” upon obtaining “wisdom,” so to see it “raised up” means there is a cost involved. That cost is obedience and servitude to this “gift” from a goddess.

Verse two is then shown to say, “On the heights, beside the way, at the crossroads she takes her stand”. This focus on “the way,” which is the “journey” of life, or “the path” that a soul must take to return and be with Yahweh, “the crossroads” actually translates as “where paths meet.” This means “the place she takes her stand” is where the influence to sin suddenly enters one’s soul-guided direction, forcing one to deal with a thought that offers ‘free advice,’ with ‘no strings attached.’ This is a spirit of the world [a Leviathan] that sees a lone fish in the sea, which is ready to be eaten. This makes “the heights” (which actually says “head height,” or ‘big brain’) comes “beside” one’s simple brain, impressing it with knowledge that is beyond normal thinking tendencies. It suggests veering from one’s path, taking a new route, saying, “It will be fine!”

In verse three, Solomon is shown to say, “beside the gates in front of the town, at the entrance of the portals she cries out”. Here, the term “city” would be more appropriate as a place having “gates,” whereas a “town” would be without walls. By seeing “cities” as places of excitement, this is where souls become more easily lost, when not skilled in the craftiness that is necessary to fend for oneself in a large environment that forces each soul in flesh to fend for itself. Thus, by leading one’s life path to such a place of hustle and bustle, the voice of lady wisdom is louder and more easily heard, when souls are seeking to survive. The use of “portals” or “doorways” should be seen as where the blood of the sacrificial lamb being placed there is what kept souls from the death of sins. The voice of wisdom distracts those, having them cover their souls with the fluids of smarts, which is no replacement for the blood of the lamb.

The NRSV translation of verse four that says, “To you, O people, I call, and my cry is to all that live,” is far from the truth. Perhaps, it has been changed to say “people” and “all that live” is to accommodate the modern world’s desires to stroke the egos of women, such that generic forms of that actually written does not offend those female ears stuffing the coffers of today’s churches. The Hebrew literally states this: “towards you men I call ; and my voice to the sons of man .” In this, “bene adam” is written at the end, which says “sons of Adam,” where this is the rulers of the world, like was Solomon. If women today want to join in the debauchery this verse sings, then let them know the goddess wisdom seeks those whose egos are so easily swayed by flimsy promises that any woman like that can claim to be one of these “human beings” that wisdom calls “men.” In spiritual terms, where humans of both sexes are expected to see themselves as brides of Yahweh – thus women – Solomon was singing that the goddess wisdom calls to all those souls who serve self and no one else. They are the souls most readily caught in the snare of her temptations.

It is here that the Episcopal Church skips forward, to verse twenty-two, where the one use of “Yahweh” is found. It is here that the NRSV adds a header that says, “Wisdom’s Part in Creation.” The BibleHub Interlinear does not list any headers, beyond the lead title given. The literal translation here says, “Yahweh acquired me in the beginning of his way ; formerly his works at that time .” This says that Solomon’s life path originally was to serve Yahweh and do the deeds he led him to do, living a life of righteousness.” Because Solomon implies this is the way of the past, this says Solomon walked that path until he was swayed to change course by the voice of the goddess wisdom.

Verse twenty-three is confusing, the way the NRSV translates it. The literal translation is clearer, as it says: “from everlasting I have been established from the beginning ; before there was ever an earth .” In this, the word translated as “an earth” (“’ā·reṣ”) more specifically refers to the “flesh” or “a body” into which Yahweh placed an eternal soul. The eternal soul was with Yahweh before Creation, then released by Yahweh as the breath of life He placed into “earth.” This says that the soul of all human beings comes from Yahweh and is as eternal as He is. Thus, “the earth” or the “flesh” is nothing of long duration; therefore, it is not something one’s soul should be sold to gain.

Verse twenty-four then says, “when nothing sea depths I was brought ; when nothing springs , burdensome with waters .” Here, Solomon is referring to the “sea” of souls that fill the earthly plane. The soul of Solomon (like all souls released by Yahweh) are thrown into physical matter, like fish in the “sea.” When Solomon says his soul is “nothing,” this is because it has been released by Yahweh. To be something, a soul must be caught by Yahweh’s fishers of souls, caught in the nets of righteousness. Unfortunately, the “sea” has “nothing” but the “heavy weight” of sins, which make being caught by Yahweh’s fishers of souls most difficult. The spirits of lesser gods (like the Leviathan) become the big fish eating the little ones.

Verse twenty-five then literally says, “before the mountains were sunk down ; the face of the hills I was brought forth .” Here, it is important to see two Hebrew words (transliterations) that appear to say the same thing: “before.” The word “bə·ṭe·rem” is rooted in “terem,” which means “not yet, ere, before that,” such that it is a statement of a time “before.” The word “lip̄·nê,” however, stems from “paneh,” which means “face.” This word is written in the First Commandment, such that the translation that says “before me” is actually a statement about the “face” one wears on its soul-body. To agree to marriage to Yahweh, one must lose one’s “face” of self-identity and become the “face” of Yahweh. Anything less than that is wearing the “face” of another “god” (which includes self-worship). Therefore, the difference in this verse sing that the soul of Solomon was created “before” any “mountains” of worldly rule had ever been “sunk into the sea of souls,” but when Solomon was breathed into the flesh, he became a “hill” of power that was a boy king over the hill country of Israel.

Verse twenty-six then says literally, “as yet he had not made the earth or the streets ; the heads , dust of the world .” While this can sound as if Solomon was so wise he knew about the Creation (like he were a god), the use of “earth” again must be read as a soul placed into “flesh.” The “streets” (from “wə·ḥū·ṣō·wṯ,” rooted from “chuts,” meaning “the outside, a street”) are then the “paths” of Yahweh’s “ways.” All ways led souls in flesh back to Yahweh, at first. Then the “heads” arose and became the “hills” of power, which acted as gods, shunning the “face” of Yahweh. They led souls in the flesh so they would return to become “dust,” as it was “dust” they served, and to “dust” they would return. The “dust” is then metaphor for “heads” being the “street” to death, leading souls away from Yahweh.

Verse twenty-seven then says literally: “when he firmed the heavens there I ; when he inscribed a vault , on the face of the deep .” In this, “heavens” must be understood as “souls,” such that the soul of Solomon became “affixed” to a body of flesh at birth. The “inscription” that surrounded Solomon (as Yahweh places on all souls breathed into clay) was the plan of life, which was to return full “circle” (alternate translation of “ḥūḡ”), meaning to find the “path” of righteousness (which always demands Yahweh’s assistance). At birth, Solomon was given an identity – “I.” It was then his “face” that was placed into the “deep” of the “sea” of souls, where Solomon would have to deal with many distractions and possessing spirits.

Verse twenty-eight then literally states: “when he emboldened the clouds above ; when he strengthened the eyes of the deep .” Here, the use of “clouds” must be seen as the inability of a soul (once placed into flesh) to remember its time as a soul being in the hand of Yahweh, to be judged as to where a soul will go next. The “clouds above” are the blindfolds put on by being breathed as life into dead matter. Souls cannot see the spiritual realm as they once did. This means the “eyes” of sight into the spiritual realm lurks within the “abyss,” where spirits mingle with the material realm, as demons, snakes, and the angels of Yahweh. Being possessed makes a soul be “strengthened” of weakened, depending on the spirit a soul gives control over its flesh to.

Verse twenty-nine then literally says, “when he placed to the sea its statutes ; so that the waters not would passover his command , when he inscribed , the foundations of the earth .” Once more the “sea” is the collection of souls in the physical realm, with the “earth” being a reflection of the “flesh” in which a soul is breathed. This then says the “sea” of life – souls animating dead flesh – has rules that must be maintained at all times. The laws of science and mathematics are such “statutes,” which cannot be broken. This means “the waters” are the flow of spirits in which souls are watched and possessed are “limited” in what they can do to the souls in flesh. The use of “abar” (meaning “passover) says no soul will be condemned to death by any spirit less than Yahweh. He has the “command” of Judgment; and, if Yahweh marks a soul for His use, it forbids a lesser spirit from doing anything more than assist that soul. These marked souls are thus “inscribed” to return to Him, but while on earth they will serve Him as saints. Those saints will establish the “foundations” of a righteous way of living, which will be the ‘set in stone’ “way” to Yahweh, which must always be followed by lost souls.

Verse thirty then literally states: “and I came to pass joined with him , an architect and I came to pass enjoyment day by day ; rejoicing in his face always .” In this, the first-person “I” must not be seen as a soul, as all souls must submit their self-identity to Yahweh. To be “joined” with Yahweh is to become possessed by His Spirit in divine union. This then makes being “an architect” relative to an apostle, who enters into ministry, wearing the “face” of Yahweh, becoming the “master” of His plans enacted. This becomes how one becomes filled with a Yahweh elohim (Jesus’ soul resurrected within) and Acts as an “adonay,” or “lord” that teaches the lost souls. This says one “comes to pass” on the Spirit of Baptism onto others, with that ministry an “enjoyment” like no other. The use of “day by day” says the light of truth will always shine into the darkness of the “deeps,” so there is no longer the night of death to fear. This makes the “rejoicing” be the knowledge of eternal salvation having been gained, when one’s soul forevermore wears the “face” of Yahweh over one’s own.

Verse thirty-one then says literally, “rejoicing in the world of flesh ; and my delight , with the sons of adam . פ” Here, the intent is to see the happiness a soul feels in the flesh, when committed in divine marriage to Yahweh’s Spirit. The opposite is still the artificial joy lost souls experience, when they sell their souls into the “world of flesh.” That becomes a double-edged sword. When the first-person possessive pronoun is read into “delight,” “my delight” is meant to be th realization that all past sins have been wiped clean and eternal life await beyond the time the flesh can no longer support a soul in the material plane. Still, this can also be seen as self-delights that are the rewards of selling a soul to Satan. Therefore the “sons of men” are failures to become “Sons of Yahweh,” while “sons of Adam” says a soul has been joined with the soul created by Yahweh to save lost soul (a.k.a. “Jesus” – Yahweh Saves”). This verse is then ended with a “peh,” which when used alone marks the end of a series of text.

As the Old Testament reading on Trinity Sunday, it is important to see that the brain of Solomon was shown the truth of a commitment to Yahweh, even if his soul was misled to self-importance, as the wisest man on earth (until his death made him nothing). This becomes not Solomon writing, but Solomon being like the girl possessed by “spirit Python,” who told the truth, while being annoying and non-productive in her prophecies. Solomon said he serves the goddess Wisdom, rather than Yahweh; but that goddess still served Yahweh and would not go against His commands. Solomon asked to be possessed by a goddess, which Yahweh allowed. However, everything Solomon wrote was guided by a possessing spirit that was not Yahweh. It only knew the truth that Yahweh allowed it to express.

Language, Psalms, Teaching

Psalm 8 – Teaching as a Trinity prepared

Leave a comment

1 Yahweh adonenu, *

how exalted is your Name in all the world!

2 [2a] Out of the mouths of infants and children *

[1b] your majesty is praised above the heavens.

3 [2b] You have set up a stronghold against your adversaries, to quell the enemy and the avenger.

4 [3] When I consider your heavens, the work of your fingers, *

the moon and the stars you have set in their courses,

5 [4] What is man that you should be mindful of him? *

the son of man that you should seek him out?

6 [5] You have made him but little lower than the angels; *

you adorn him with glory and honor;

7 [6] You give him mastery over the works of your hands; *

you put all things under his feet:

8 [7] All sheep and oxen, *

even the wild beasts of the field,

9 [8] The birds of the air, the fish of the sea, *

and whatsoever walks in the paths of the sea.

10 [9] Yahweh adonenu, *

how exalted is your Name in all the world!

——————–

This is one of two possibilities that can be read aloud in unison or sung by a cantor, as the Psalm for Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. If chosen, it will follow a reading of Solomon’s Proverb 8, where he wrote: “When he established the heavens, I was there, when he drew a circle on the face of the deep”. The first pair selected will be followed by a reading from Paul’s letter to the Christians of Rome, to whom he wrote: “Since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God.” All will accompany the Gospel selection from John, where Jesus said: “When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you.”

I wrote about Psalm 8 and posted my commentary in 2021, when it was the optional Psalm for Proper 22 [the nineteenth Sunday after Pentecost] in Year B. Psalm 8 is also an optional song for Trinity Sunday, in Year A. My only posting on this song of praise is in-depth and worth reading. If you would enjoy that opportunity, the commentary can be read by clicking on this link: A little lower than angels. I will now address this Psalm from a Trinity Sunday point of focus.

In this observation, I want to point your attention to the first and last verses, where “Yahweh adonenu” is repeated. In my commentary of 2021, I changed the English translation that the Church presents as “O Lord” to “Yahweh” and placed that in bold type. I left alone the English translation that says “our Governor” [the NRSV shows “our Sovereign”], although I explained the meaning of “adonenu” is the explanation I presented. This is the core element that makes this Psalm be sung aloud in unison on Trinity Sunday [if chosen]; and, that is what I want to explain now.

On the BibleHub Interlinear website for Psalm 8, the word “adonenu” is listed as such: “Noun – masculine plural construct | 1st person common plural.” The root word is “adon,” which means “lord.” This specific spelling (a construct, which adds words to the root word) is found written seven times in the Old Testament, with Psalm 8 having two of those. The consistent translation in all seven is as “our Lord,” although 1 Samuel 25 has two uses, which are translated as “our Master.” The addition of “our” is the common plural construct, in the first-person, attached to the masculine singular noun. When it is written in the plural number, then that makes the translation become “our lords.” The word means “our lords,” without any capitalization, because Hebrew has no capital letters. The capitalization is led by ignorance of the meaning of “lords” (as well as “lord,” many times) such that the Hebrew teachers of English translators have whispered into their ears, “We think anon, adonai, and adonenu are all ‘pet names’ for Yahweh … in the singular. Forget the plural constructs. So, you can make all of its uses have that capitalized meaning be seen as “God” implied.”

What is important to realize is the Jews (the teachers of Hebrew to English translators) have fallen so far away from Yahweh that long ago they could not tell Yahweh stood among them, going by the name “Jesus of Nazareth.” They would not know an “adon” if one came up and said, “By the way, I am an adon, but as you can see, I am physical. So, you cannot say I am Yahweh. Instead, I am His Son; but the truth of that too cannot be seen either.”

The word has the same implications as does “elohim,” which is similar to “adonai,” as “elohim” is the plural word saying “gods” and “adonai” is the plural word saying “lords.” Both “gods” and “lords” are almost the same thing, as both are God-sent spirits that possess many souls in human flesh, individually, as a plural collective. The singular words: “el” and “adon” – meaning “god” and “lord” – are not capitalized, because they are spirits within flesh. Their ‘kingdom’ is always one body of flesh, although the common plural denotes there are a limitless number of soul in bodies of flesh that can be divinely possessed by an “el” or an “adon.”

In Genesis 1 there are thirty-two uses of the masculine plural word “elohim” (as “’ĕ·lō·hîm”). Even thought that word is clearly a plural number word (not “el”), the Jews that whisper insights to English translators have told them, “Forget the plural number. We think this is how Moses and fellows meant the singular, implying Yahweh. So, we think this means “God.” Thus, all thirty-two times the lower-case “gods” (which are the “angels” of Yahweh, but not Yahweh) is translated as “God.” From such whispering by Jews, English-speaking ‘Christians’ think “God” worked up a sweat for six days, before (in Genesis 2) calling Himself to a meeting, where He told Him, “Take a rest Me. I got it from here on.” All the Jews and Christian translators of English cannot even fathom that IF Yahweh can Create everything, then why the heck would any fool think Yahweh could not Create “elohim,” as His ‘worker’ angels? Why the heck would six days of Creation not be done by angels, at the command and plan of Yahweh, with that being the reason He Created “elohim” “In the beginning”?

Then (after Genesis 2:1-4) “elohim” changes to “Yahweh elohim,” which is written eleven times – two words together, in the same order – in the text that tells of Yahweh forming Adam, to become His Son. That is the truth of “Yahweh elohim.” It is an “angel of Yahweh” placed within the flesh made of earth. Adam IS the “Yahweh elohim” that Yahweh made on the seventh day – the day made Sacred – for the purpose of saving lost souls stuck in the material plane. When Adam and wife sinned (they ate from the tree that bears the fruit of Big Brains), they fell from heaven (Eden, the place of immortals in the flesh) to earth. When they entered the material plane, it was to be the first priests of Yahweh in the world – ‘worker’ angels in the flesh that served Yahweh (because they could truthfully testify to Yahweh, as He was within their souls … made that way. They were the first priests because both were “Yahweh adonenu,” “teachers of Yahweh,” with their first students being their own children.

Every priest of Yahweh, since Adam and wife came to earth, have been the resurrection of that same “Yahweh elohim” formed by Yahweh in Eden. Being ‘taught’ about Yahweh can only lead a soul to seek Yahweh in divine union. Each soul has to be resurrected with the soul of “Adam” – the “Yahweh elohim” within, which is the only way to know the truth of Yahweh.
The same ‘soul’ in Adam was the same ‘soul’ in Jesus. Every Saint that has walked the face of the earth has been that one ‘soul’ resurrected within a soul-body; and, some of the most important figures in Israelite history were the physical reincarnation of the Adam-Jesus ‘soul.’

Still, to be a most Holy man on earth (or woman), when a “Yahweh elohim” is sent out in ministry, in order to save other souls, that “Yahweh elohim” must teach seekers, in the same way that Jesus taught his disciples. It is this “teacher” element that is the meaning of the use of “adonenu.” This is why all the disciples called Jesus their “Lord” or their “Master.” They did not use that word because Jesus was a normal teacher, as that would be written in Greek with a lower-case spelling. However, because Jesus held the soul of a “Master” of the truth that leads souls to be where his soul will resurrect. The disciples of Jesus would become Apostles only after each of their individual souls had married Jesus’ Father, when all would be made pure – each made a Christ. One needs to be prepared to become a “Yahweh elohim” by a “Yahweh adonenu.” One needs to receive the soul of Jesus into one’s cleansed soul by coming in contact with a “Yahweh adonenu.”

This means the translation of “Yahweh adonenu” as “Yahweh our Masters” becomes what all the souls possessed by the Trinity will proclaim. The addition of the plural construct that adds “our” or “ours” must then be realized as a possessive pronoun, where the truth being stated is “Yahweh Masters our souls,” where “our” is also “ourselves,” with “selves” meaning “souls.”
It is then that collective of souls, who all have the “Lord of Yahweh” leading their souls (as each being led by the “Yahweh adonenu” that is Jesus resurrected within their souls), who then are shown to exclaim, “how majestic your name in all the earth!”

There, “earth” does not mean everywhere on a planet, but specifically in “all the flesh” (“earth” metaphor) that has souls divinely united with “Yahweh,” having become “His elohim” who “teach” others (as Jesus reborn – Apostles). The second exclamation then says, “who have been given your majesty , above the heavens !”

Yahweh’s “majesty” is His Son’s soul. The presence of that soul within brings the pure love of God into “our souls” (“heavens” metaphor). This is the sudden burst of “tongues like fire” being placed on all the Apostles, so they began “teaching” in foreign tongues [which includes being spiritually communicated, through telepathic means].

A Magic Eye picture. Let your eyes see the intent beneath the confusion.

When David repeated this in the last verse, it hammers home the importance of this love of God that remains in the world through saints that are reborn as Jesus. The “name” comes from a soul’s marriage to Yahweh. A ‘wife’ takes on the “name” of her Husband. For David, that “name” was “Israel” – “Who Retains Yahweh (as His elohim).” That marriage means a Baptism by His Spirit, which purges one’s soul of all past sins. The “glory” that a soul then experiences – the love that is the resurrection of Jesus within – is metaphor for a soul having become the womb in which Jesus is born. The ‘virgin birth’ is a soul that has become pure then becoming pregnant with the Son of Yahweh – His “Yahweh elohim” that saves souls [the meaning of the name “Jesus”].

Now, the Episcopal Church has mutated verses one and two, mixing them together for some reason; but the truth of verse two, when it states, “out of the mouths of children ׀ nursing infants,” says each soul is “newborn” as both a Christ and as Jesus. The souls of “Yahweh adonenu” use their “mouths” to preach the truth of Scripture, so other souls will known the truth personally – faith instilled – so they will be led to receive the Spirit of the Trinity. To speak that truth, their “mouths” must “suckle” from Jesus’ soul within. As “nursing infants,” as “newborn” souls having entered ministry as Jesus, they must feed on his source of truth, just as a baby nurses from its mother’s breast. This ability cannot be seen as the “infant’s,” because a higher power has to be known to be the source. They “nurse” on spiritual food, which is the truth of Scripture.

David then added that this “strength is intended for your enemies,” or those worldly influences that “bind” or ensnare souls to sins. One cannot have the maturity of an adult, because that presumes all loss of innocence and purity. One is reborn as a “child of Yahweh,” so one knows nothing beyond what one is taught from within. A child of Yahweh says such things as “you know, Lord” and “I do not speak for myself, but for the Father who is in me.” This inability to discern worldly matters in a lustful or desiring way keeps one from acting in ways that repulse this “Yahweh adonenu” away from one’s being. That brings about a “silence” that projects the “rest” and “completion” of the seventh day, when one’s soul becomes “whole” or “one” and nothing more is desired, beyond a return to be with Yahweh.

The rest of this song of praise then sings of the abilities a soul knows and experiences, as one connected to the Trinity. It is beyond anything normal human beings can put into words. Therefore the metaphor of great natural wonders are sung. It says a “Yahweh adonenu” is “mindful of the son of man” and “made a little lower than an angel.” A “Yahweh elohim” is a “son of man” [regardless of human gender]. One of the “elohim” in the flesh, is an ‘angel in the flesh,’ who is “made a little lower than an angel.” Both sing praises to the Adam-Jesus created in Eden, for the purpose of saving lost souls on earth.

As an optional Psalm to be sung on Trinity Sunday, it is vital to see this connection to one becoming a minister reborn as Jesus, because of the Trinity being the outpouring of Yahweh’s Spirit on Pentecost Sunday. One was raised from the dead as Jesus on Easter Sunday. The ripening of his first fruits (Pentecost Sunday) says one must be taught how to teach the truth, as a “Master” sent out in ministry. David was a “Yahweh adonenu,” as was Jesus of Nazareth. It is a statement about divine possession, where the Spiritual nature of a soul in a body of flesh has changed. That change not only secures one’s own salvation; but it sends one out in ministry, as Jesus resurrected in new flesh, to repeat that intent and purpose of Yahweh.

Canticles, Language, Teaching

Canticle 13 – Renaming those who were spared the furnace by the Trinity

Leave a comment

Glory to you, Lord God of our fathers; *

you are worthy of praise; glory to you.

Glory to you for the radiance of your holy Name; *

we will praise you and highly exalt you forever.

Glory to you in the splendor of your temple; *

on the throne of your majesty, glory to you.

Glory to you, seated between the Cherubim; *

we will praise you and highly exalt you forever.

Glory to you, beholding the depths; *

in the high vault of heaven, glory to you.

Glory to you, Father, Son, and Holy Spirit; *

we will praise you and highly exalt you forever.

——————–

This is the alternate ‘Psalm’ that can be read aloud in unison or sung by a cantor on Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. If chosen, it will follow a reading from Proverbs, where Solomon wrote: “Yahweh created me at the beginning of his work, the first of his acts of long ago. Ages ago I was set up, at the first, before the beginning of the earth.” That pair of songs will be presented before a selection from Paul’s letter to the Romans, where he wrote: “God’s love has been poured into our hearts through the Holy Spirit that has been given to us.” All will accompany the Gospel selection from John, where Jesus said to his disciples, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth”.

This song is said to be sung by three young Jews cast into the furnace in Babylon by Nebuchadnezzar. They are named “Hananiah, Mishael, and Azariah,” listing the names of the people told of in Daniel 3. Christians know them as Shadrach, Meshach, and Abed-nego.

One version of this revision of Daniel (in Latin or Greek) explains that this is the Song of Three Young Men [or Jews or Hebrews], which was sung when Hananiah, Mishael, and Azariah praised God together in the furnace, during the times in exile in Babylon (when Daniel prophesied). That site then states: “One of the Lord’s angels came down into the furnace to protect Azariah and his two friends. The angel forced the flames out of the furnace, so that the inside of the furnace felt as if a cool breeze were blowing. The fire didn’t touch the three men at all, and it caused them no pain or trouble.”

Daniel 3:25 calls this angel [literally translated from the Hebrew] a “[fourth] (fourth) to be like the son of elohin.” In that, the brackets, followed by parentheses, both sets surrounding the Hebrew word saying “fourth,” speaks spiritually (silently) as the Trinity having been added to each of the three young men. Each individual soul became a “fourth,” when it is understood they each became protected by the “angel” that is the Trinity (1 + 3 = 4).

The use of “elohin” says they were each made the “angel of Yahweh,” as each became His “elohim” Adam-Jesus. That transformation meant each of the three young men because Yahweh’s “sons,” because each was raised by the spiritual presence of Adam-Jesus in their souls. The coming of the “angel” that is Adam-Jesus says each of the three young Jews had married their souls to Yahweh (as devoted Jews), having been Baptized with the Spirit by the ‘Yahweh adonenu‘ that was Daniel – each made a Messiah or a Christ – so all they needed to each become a “fourth” was the resurrection of the “angel” within their souls, who was Adam-Jesus.

This aspect of the “fourth” must be seen as why this Canticle 13 is an optional song for Trinity Sunday. It is only possible to by sung on the Vigil of Pentecost (a Sabbath) and each of the three Trinity Sundays.

Britannica says this about this song, which includes a prayer by one man [Azariah], followed by a song of praise sung by all three [Canticle 13 is the song sung by all three]: “The two poems are not found in the original Daniel and were never a part of it. They were translated from Hebrew originals or adapted from them. A passage from the second, a liturgical hymn of praise, is a poetic expansion of the doxology that was sung in the Temple when the holy name of God was pronounced. Like the other additions to Daniel, the two prayers were probably composed before 100 BCE.”

Another translation site shows these particular verses as saying:

29 “We praise you, O Lord, the God of our ancestors.

30 May your glorious, holy name be held in honor and reverence forever.

31 May hymns be sung to your glory forever and may your holy presence be praised in that temple,

32 where you sit on your heavenly throne above the winged creatures and look down to the world of the dead. May you be praised and honored forever.

The differences between this above and the Episcopal Church’s Canticle 13 says the addition of “Glory to you,” “the throne of your majesty,” and “Glory to you, Father, Son, and Holy Spirit” are additions that fit a Church’s personal understanding of this story; and, that agenda was then added to have the members of their organization sing those words, without ever being told why they were added or what they implied. It is vital to understand that the “glory” that comes from Yahweh is His Son.

Adam was made perfect in the place of perfection, which was where the heavenly joined with the worldly (Eden). Remaining in that place was dependent on only feeding from the fruit of the tree of life [eternal life]. To feed from the fruit that distinguished between “good and evil” meant being outcast into a world where “evil” was known. Yahweh allowed the serpent to test His Son [and wife], to have then personally witness the loss of eternal life, by becoming souls breathed into human flesh, with all the serpents of the world ready to prey upon those souls. This is how David sang of a sea of souls, where the Leviathan was made by Yahweh for sport.

Adam [and wife] were the first saints seeded into the world to teach lost souls how to return and be one with Yahweh. Their first students were their sons [a lesson that says being taught of Yahweh does not make one become of Yahweh]. To encounter one whose soul has been resurrected as Adam-Jesus [“Jesus” means “Yahweh Saves”] means to meet one raised as the “[fourth] (fourth) to be like the sons of elohin.”

This means the addition of “the throne of your majesty” is one’s soul, which has received the Spirit of Baptism [made a Christ] by divine union coming, between a soul and Yahweh. This cleansing of past sins then makes one’s soul become a ‘virgin womb,’ into which is resurrected the soul of Adam-Jesus.

The meaning of the three young men – the faithful – says the fire of death did not consume them. It says their souls were not to come back into the earthly plane without being sent by Yahweh with a purpose to save souls. Therefore, the addition of “Glory to you, Father, Son, and Holy Spirit” says a soul has been saved by the presence of Adam-Jesus, so the completion of the Trinity has come.

As an optional song to be sung on Trinity Sunday, the message is clear. One’s soul must learn to allow itself to be possessed by Yahweh, His Spirit, and become reborn as His Son. That Trinity demands a “fourth,” which is the host soul in a body of flesh. Yahweh does not save souls to tap them on the shoulder and tell him or her how special he or she is. Yahweh did not spare His Son Adam, nor his wife, from punishment for sins; so, no soul can expect any favoritism given, without expectations being made. The expectation for eternal life is to only feed from the tree of life, which means “no sins allowed!” To have the power to do that requires the soul of Adam-Jesus be resurrected within one’s soul; and, then be given Lordship over that soul-body. Once that Lord is established, the soul is granted eternal salvation, with the expectation being to go into ministry as Adam-Jesus reborn, so the Trinity can be preached truthfully and then passed on to other souls. This song of praise must be seen as salvation preventing lasting pains from worldly persecutions. It sings that one has already died of self-ego, just as Jesus was killed first, so he could enter other souls and save them. It sings the glory of being raised from the dead with a purpose.