Tag Archives: Advent 1 Year C

Luke 21:25-36 – The end times at the beginning of a cycle

January 14, 2026 R. T. Tippett Leave a comment

Jesus said, “There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. Then they will see ‘the Son of Man coming in a cloud’ with power and great glory. Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.”

Then he told them a parable: “Look at the fig tree and all the trees; as soon as they sprout leaves you can see for yourselves and know that summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly I tell you, this generation will not pass away until all things have taken place. Heaven and earth will pass away, but my words will not pass away.

“Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly, like a trap. For it will come upon all who live on the face of the whole earth. Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.”

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This is the Gospel reading selection from the Episcopal Lectionary for the first Sunday of Advent, Year C, 2018. It will next be read aloud in an Episcopal church by a priest on Sunday, December 2, 2018. It is important because it takes up the perception of Jesus telling of the end times, of the destruction of the Temple of Jerusalem, and adds the perception of Jesus coming in the clouds [a Revelation theme]. In reality, Jesus foretold of the Holy Spirit descending upon Apostles and the beginning of true Christianity.

Beginning this reading at verse twenty-five creates a vacuum of context, which is important for grasping the meaning. Verse twenty-four consists of four segments of words, all of which at then relative to the “signs” listed in verse twenty-five. Verse twenty-four states:

“and they will fall by edge of sword ,

and will be led captive into the nations ;

all while Jerusalem will be trodden down by gentiles ,

until when are completed (namely will be) opportunity gentiles .”

That repeated use of “gentiles” (from “ethnōn”) may lead one to see Romans being the ones using swords and taking people from Jerusalem captive, so the Temple will lay in utter ruins. However, the “gentiles” that Jesus was seeing in the future coming were Muslims.

When that is understood, one is able to see through the apparent suggestion that celestial events (such as eclipses and full moons, along with shooting stars and comets) will be the portends of when Jesus is referring. To say, “There will be signs in the sun, the moon, and the stars” is so celestially generic, no one will know which solar eclipse, which full moon, or what comet will actually be “the signs” to look for. This is where knowing how to read according to segments is important, and how symbolism has to be applied, rather than literal meaning.

Verse twenty-five breaks down into five segments, with each needing to be analyzed according to a Godly “syntax,” not Greek syntax or English paraphrase, based on Greek syntax. For those who read the interpretation of John’s Revelation, read during the Last Sunday after Pentecost, where a short reading had seventeen uses of the Greek word “kai,” the same application of “kai” (ordinarily meaning “and”) as a symbol marking important information.

If you look back at the translation of segments I presented for verse twenty-four, you will see how two “lines” began by the word “and.” The word “and” is nothing more than a conjunction and is meaningless. When redundantly used, especially following comma marks, it becomes a distraction to “normal” language. It becomes like someone often saying, “uh,” in spoken language. It becomes unnecessary and a sign of illiteracy or poor language skills. Changing “kai” to a written word that is to be used as a symbol [like Nostradamus used ampersands], such that the symbol marks a pronounced statement to follow, shows Jesus spoke and Luke wrote in a holy language [speaking in the tongue of God].

Seeing that, a segmented verse twenty-five literally states:

“Kai there will be signs in sun ,
kai moon ,
kai stars ;
kai upon the earth distress [or anxiety] of gentiles with perplexity [or doubt] ,
roaring [or rumor; report] of sea
kai rolling surge [or swelling agitation; tempest] ,

In the letters and poetry of Nostradamus, he wrote of the sun and moon and stars often. He wrote French words that relate to “sun” in English over forty times. He had several words that relate to “moon” over thirty times. He only wrote “star” (“astre”) twice, but he made references to multiple astrological constellations of stars. As the theme of Nostradamus’ book – Les Propheties – is of a coming holy war, the symbolism of the sun was Christianity and the symbolism of the moon was Islam.

One needs to see how Jesus was also referring to the light of the sun as the religion bearing the name of Jesus Christ; and one needs to see the phases of the moon (especially the crescent moon) as reflected light that is found in darkness, which becomes the false religion of Mohammed.

In the translation that is read aloud in church, verse twenty-five says, “distress among nations.” The word translated as “nations” is the same word repeated twice in verse twenty-four, which translates as “gentiles” – “ethnōn.”

Even the New International Version translates these two verses with “Gentiles” repeated in verse twenty-four, but magically changed into “nations” in verse twenty-five. This lack of continuity keeps one from grasping “gentiles” as being Muslims. Still, that would be who would eventually – as is the state now – of Jerusalem having the Dome of the Rock (a Muslim mosque) on the very site that the Second Temple had once stood.

When one sees how the “signs in Christianity” [“sun”] have evolved of nearly two thousand years, that spread of light has shown signs of roaring brightly, and spreading around the globe, and over the past century dimming. Islam began after Christianity, thus the use of “moon” is listed subsequent to “sun.” It also has reflected the same growth and spread as Christianity. As such, both have had histories that mirror the stars of deep space, which ignite as stellar nebulae, glow at various brightness categories and magnitudes, then fade as red giants, before exploding as supernovas and then pulsing as neutron stars, white dwarfs or black holes.

Since all of that knowledge was unknown to ordinary human beings in Jesus’ time, the use of “stars” can also be an indication of when man would invent telescopes, then visually explore the phenomena of outer space, before learning to propel rockets beyond earth’s gravitational pull. Such a “sign” of the stars could be the entrance of the Age of Aquarius – a constellation of stars on the Vernal Equinox. That would indicate our present times as being when the “earth” would be “distressed,” due to gentiles without religion [the “doubts” of Communism] would become a most viable threat to both Christianity and Islam.

The aspect of water is then found in the word “sea” (from “thalassēs”), which becomes more than Jesus nebulously referring to either the “Sea” of Galilee or the Mediterranean “Sea.” In the theme presented by Nostradamus, a future invasion of Europe, across the Mediterranean from North Africa, is painted. That makes “rolling surge” become a tsunami of migrants that will spend decades filling Italy, France, Greece and other European “nations” [increasingly “gentile” nations], to become like the Trojan Horse within the walls of Europe, once a military invasion begins.

More than warships on a “sea,” the hatred of emotion [the water of a “sea”] will be the motivation for those attacks. The illegal immigration will be placing “perplexity” within a Christian safe-haven, for the purpose of creating “doubt” about how professed Christians should live up to the teachings of Jesus. The “gentiles” pouring in will have no religious heart [Communists] or hearts raging with hatred for Christians [Muslims].

When Jesus then said, “People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken,” that foretells of the suddenness of warfare coming upon people who will have been so accepting of foreigners – at the expense of arguing against their own kind, who see the dangers of mixing religious races. Europe will not have the hatred to go to war and will quickly lower their arms and attempt to negotiate peace. Unfortunately, the “powers” of satellite communications will have been disrupted and the abilities to control one’s skies will be “shaken.”

In verse twenty-seven, Jesus said: “and [“kai”] then they will experience the Son one of man coming in a cloud.” The capitalization of “Huion” shows the importance that “Son” bears. This could be read [as it commonly is in the Gospels] as the “Son” of God [Jesus], who was born of a woman [“of man – not capitalized]. However, “huion” can also translate as a significant “descendant” that is “one of man,” which would then be “experienced” by It coming in a cloud – such as a vapor trail of an I.C.B.M. comes.

Because this is so far into the future, well after Jesus Christ returned to the “earth,” in the form of the Holy Spirit entering his disciples-transformed into-Apostles – all reborn as Jesus Christ, beginning Christianity – Jesus could not be talking to his disciples here about his return. The “Son of Man” is all human beings who are reborn as the “Son,” while in human form [“of man”]. Since that will have long occurred, for nearly two thousand years, then one needs to see how verse twenty-six ending by stating “the powers of the skies will be shaken,” such that shaking will be the alarm that that power is what is coming in the cloud.

When Jesus ended verse twenty-seven by stating, “with power and great glory,” the literal Greek splits that in two parts, separated by the word “kai.” It actually reads, “with power” (from the “dynameōs,” similar as “of powers” in verse 26) “renown often.” The last two words, “doxēs pollēs” are commonly translated as “glory great,” when applied to the “Son” of God; but when seen as a “power” of man, it is “renown” that is “often” proclaimed, and produced “many” times over.

In Nostradamus’ book, he wrote the word “great” [in several forms] over 450 times, with each time an indication of a “great” nation, as defined by nuclear weapons as its fame [“renown”].

Verse twenty-eight is then very important to understand, as Jesus told his disciples [including those souls seeking to be reborn of his Spirit today]:

“beginning then of these things to come to pass ,
raise yourself up
kai lift up the rulers of you ,
because draws near the redemption of you .”

So many Christians see this as Jesus coming in a cloud and raising up the believers in a “Rapture,” where they will be spared all the pain and suffering the rest of the earth will experience. That perspective is a trap set by the language of God, as to who belief will be placed. False shepherds will preach this coming again in glory, when Jesus Christ has already come again, many times over, in the Saints that set the world on fire for Christianity. However, this twenty-eighth verse says for those who will be living in the Twenty-first century to see the signs of evil about that will be the beginning of the End Times of earth.

Jesus said NOW is the time to “raise yourself up,” in the Spiritual sense. To be “raised up” does not mean to stand up and be counted as a Christian that believes Jesus Christ is sitting on a heavenly throne, twiddling his thumbs as the world grows most heinous. By saying, “raise yourself up,” Jesus said to sacrifice your self-ego and submit fully to God. That will bring about the Christ Mind and the Jesus ego, which will elevate one to Saintly status.

The subset segment that begins with “kai” then says, “lift up the rulers of you,” where “kephalas” is misleading as “heads.” That translation makes it seems that individuals are asked to “lift up your heads,” which would be a sign of self-importance and arrogant pride, as if being raised by Jesus will be payment received for believing in Jesus as the Messiah. Unfortunately, belief falls well short of faith and one needs much better rulers [or “heads” of intellectual authority] than pastor Bob or minister Lemuel, who forgive all the shortcomings of their flocks … as long as those tithes keep going into the church bank account. One needs Father, Son, and Holy Spirit ruling one’s being … most especially when the nukes start falling.

In the last segment, the word “draws near” (from “engizei”) should not be read as if God is coming close to grant one redemption. Instead, the word should be read as “bringing near to you,” where it is the sole responsibility of each soul in a mortal body of flesh to do what God wants one to do, to “bring close the redemption” of one’s soul. That happens by “bringing near to one” God, through one’s love of God, as shown through total commitment to Him [marriage]. From that union, one then “brings near” the Holy Spirit and the Christ Mind. THAT is what causes “the redemption of you.”

The word “redemption” (from “apolytrōsis”) actually means, “release effected by payment of ransom.” One’s soul is held captive on the material plane by sins. The Holy Spirit joining with one’s soul cleanses the soul of all sins past, as true baptism. One cannot enter the heavenly kingdom of God without that cleansing done first. This is why Jesus said, prior to bringing redemption closer, “raise yourself up kai lift up the rulers of you.” One has to pay the price for having sinned, before one can be redeemed.

Realizing that, one can then grasp the parable Jesus told, where “parable” (from “parabolēn”) means a “comparison” to this time when “redemption draws near.” Jesus said, “Look at the fig tree and all the trees; as soon as they sprout leaves you can see for yourselves and know that summer is already near.” Spring is a time when certain expectations of trees occur, as leaves represent new life coming from the death of winter. New leaves then flower and begin the growth of fruit, which are ready to be picked in summer time. This same natural occurrence in trees is expected in those who say they are disciples of Jesus, as that sprouting of leaves brings the expectation of bearing fruit.

Jesus then told his disciples, “So also, when you see these things taking place, you know that the kingdom of God is near.” He said that to the men who had been sent into ministry at the great commission [a premonition of the coming of Christianity], as they were instructed to tell those who rejected their presence and the guidance of the Holy Spirit, “The kingdom of God has come near.” Anyone who has rejected the idea of self-sacrifice for God and Christ will know the signs of the End Times is their “last call” to fall in love with God, repent their sins, offer their soul completely to God, and submit fully to His Will … or their soul will be lost forever.

Jesus then drove home the truth of that statement, by adding: “Truly I tell you, this generation will not pass away until all things have taken place. Heaven and earth will pass away, but my words will not pass away.” It is then easy to be confused by the words “this generation” and think that means the generation in which the disciples were born. That would limit the future to within fifty years of future time; but the Greek word “genea” can be intended as more generic, as “race, family, or kind.” Therefore, Jesus went to the End Times of the Age of Pisces, which was when the death of a “family” in the name of Jesus Christ would succumb to the Age of Aquarius [Technology and Intelligence].

Christianity will survive until mankind will destroy the earth. While that destruction will forever change the atmosphere [heaven] and the surface of the world [earth], the words of Jesus will be just as valid then, as they were when he spoke them.

Because those words of Jesus will remain valid, Jesus then warned those in the future, “Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly, like a trap.” His disciples could likewise follow that advice, as all mortal lives end with death, when the soul is released. A soul then, however, would recycle back to another body of flesh [reincarnation], to begin again the search for redemption; but when the world is on the verge of no longer being able to support physical life, then one will have fallen into the “trap” of thinking, “I still have time to serve self and sin, rather than commit fully to God too soon.”

When Jesus then added, “For it will come upon all who live on the face of the whole earth,” he said that there will no longer be a safe place where the sun will shine. A cloud will encircle the face of the earth. With no sunlight allowed to penetrate the clouds, all surface life will die. Christianity will likewise die at that time. As such, it is important to read the Greek word “prosōpon,” which translates as “face or surface,” as being the “countenance” of the world. Without the light of truth, none left alive will be able to wear the “face” of God, which shines brightly through all who would be reborn in the name of Jesus Christ. The End Times will come for all mortal beings, which means there can be no redemption possible at that time.

It is also important to grasp how Jesus saying “surface of the earth” does not exclude life from existing under the face, within the earth. This is where one should realize that the angels of Lucifer were cast within the earth and told to go where they could never “face” God again. All the talk of “ancient aliens” is truth, in the sense that Satan’s angels have long lived within the core of planet earth, still living there today. They welcome the destruction of the earth and the final fall of mankind. It is not coincidence that propaganda has begun to acclimate human beings to their possibly being supreme creatures, worthy of praise and glory, as their whispers have led to man’s ability to build the weapons of its demise.

Jesus then ended this reading selection by telling all who would serve him as disciples, “Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.” It is important to see how Jesus repeated prior elements in the subset segment of words: “kai to stand before the Son the one of man.”

The Greek word “stathēnai” (rooted in “histémi”) translates as “to stand,” but should be read as “to make a stand,” so one resists evil with “steadfast readiness.” This “stance” can only come with the presence of the Holy Spirit giving one strength, not possible by self-will alone. Most importantly, this transformation must take place “before” (from “emprosthen”) the “Descendant of man” falls as a nuclear holocaust, as well as “before” one can be seen by God as His “Son” in a body “of man.”

As the Gospel reading selection for the first Sunday of Advent, where a new church cycle has begun, it is important to grasp how the last Sunday after Pentecost ended a cycle with lessons that speak of the End Time. While this can seem as a continuation of that theme, it is not. The End Times were the focus of the end of a cycle. Now they are the focus of the beginning of a cycle. The start of a new cycle is thus begun with the importance of what the new cycle is for. It is for not reaching a personal End Time having not prepared for personal redemption.

Anyone with a normal brain can see the hatred that is spewing from televisions and Internet “news” articles every day. The world is just like that big R.E.M. hit song, “Losing My Religion.” Everyone has to do what it takes to buy all the trinkets and gadgetry that are the worldly addictions that pull souls towards sin. The problem with sins if they are easy to enjoy and difficult to see the harm, which is the whispers of Satan saying, “What’s the harm of just a little nibble? You know God doesn’t want you to taste this because it will make you His equal … a god.”

Most Christians want to do good. Many are closer to becoming Jesus Christ reborn than they think. It becomes the point between sincere belief and complete faith that caused Peter to step out on water and sink like a rock. Jesus did not coddle Peter, saying, “There, there Simon. I guess that’s why I call you “the Rock.” Ha ha ha. Here, big guy, let me raise you up out of the water.” Nope. Jesus said, “Oh you of little faith, why did you doubt?”

Being near to the kingdom of heaven is headed in the right direction. However, it is not there yet. That is why the commissioned disciples went to the people – to teach them to welcome the Holy Spirit, by seeing the Holy Spirit in men that had been given the power of Jesus Christ. Those who did not want to sacrifice themselves to serve God rejected those who came in the name of Jesus Christ. Therefore, as close as they were to God’s kingdom [as Jews who believed in God] they were given back the dust of the earth they so dearly loved, as the disciple kicked the dust off their sandals, saying “The kingdom of God has come near.”

The End Times are like the quote from the Ancient Mariner: “Water, water everywhere, but not a drop to drink.” There are plenty of emotions that one feels in this world of pleasures and pains, but the water of the Holy Spirit is the only drop that will cure one’s thirst for sin. It is the blood of Christ that saves.

1 Thessalonians

1 Thessalonians 3:9-13 – The coming of our Lord Jesus with all his saints

January 14, 2026 R. T. Tippett Leave a comment

How can we thank God enough for you in return for all the joy that we feel before our God because of you? Night and day we pray most earnestly that we may see you face to face and restore whatever is lacking in your faith.

Now may our God and Father himself and our Lord Jesus direct our way to you. And may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. And may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints.

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It should be realized that chapter three of this epistle addresses Timothy’s visit to Thessalonica and his subsequent return, to rejoin Paul and Silas [possibly in Corinth]. There were a large number of Jews living in Thessalonica, which violently rejected the Gentile converts to Christianity, whom some Jews had accepted, themselves having also converted. Those who remained non-believers then persecuted their fellow Jews. Timothy had returned with a report on how well the Christian Thessalonians were maintaining their faith, against those external pressures. The first eight verses of this chapter [omitted from this reading] speak of Timothy’s report.

It is also important to grasp that Paul did not write epistles that were void of holy text. Everything that appears to be ‘news of the day’ is lasting in application, as long as true Christians walked the face of the earth. As such, Paul wrote letters of encouragement to those who were filled with God’s Holy Spirit, reborn as Jesus Christ. That was how a Gentile, with little-to-no knowledge of Jewish customs and history, could come to have faith in Jesus of Nazareth as the Messiah promised to the Jews. Paul’s letters were then to them yesterday and those today who struggle with maintaining that inner commitment to good, while the world constantly beats down on them with the challenges to resist sin and evil.

As with all of Paul’s letters [and the other Epistles of the Apostles], it is best read when broken down into segments, based on punctuation marks [real or imagined]. I have done this again here, while also incorporating the word “kai” as a symbolic word that lets the reader know to look at the words following its presence with an eye towards a pronounced statement. According to the possibilities of translation allowed by the Bible Hub Interlinear page for 1 Thessalonians 3, the following should be compared to the publicly read text above:

9. What for thanksgiving are we able together of God to give concerning you in return for all the joy that we rejoice because of you ,
before the God of us ,
10. night
kai day ,
exceedingly imploring union companions to see your experiences face kai to supply the things lacking in the faith of you ?
11. Himself now one God
kai Father of us ,
kai one Lord of us Jesus ,
may direct the way of us to you .
12. you now ,
the Lord may make to increase ,
kai to abound circumstances in love toward one another ,
kai toward all ,
just as also we toward you ,
13. toward people to establish yourselves one intensions ,
blameless in holiness before the face one God kai father of us at this coming of the Lord of us Jesus ,
after all those saints of him .
amen .

This reading begins with the capitalized Greek word “Tina,” which is a form of the root pronoun “tis,” meaning “who, which, what, why, how, or who.” Each often introduces a question, which is why verse ten ends in a question mark. The capitalization makes this more a restatement of the ending segment of verse eight.

There Paul wrote: “if you are standing firm in the Lord,” where the capitalized Greek word “Kyriō” is written to importantly refer to Jesus Christ. The Christ Spirit is the “Lord” of ourselves [“hymeis” as the plural “you, yourselves”], as high priest in individual kingdoms of God. This makes “Tina” be a reference to “Who,” and not a question intended in that word.

The Greek word “dynametha” is translated as “we are able.” This has simply been translated as “can we,” in the form of a question. The plural number [“we”] is then attached to the root word “dunamai,” which means, “I am powerful, I have (the) power,” and “I am able, I can.” While it is such a normal word in our English vocabulary, that ordinary use makes one overlook the significant difference that give one an abnormal “ability,” based on realizing “Who” brings that “power” to one. This “ability” is “Why” Apostles “give thanks” (from “eucharistian”). When one is filled with the Holy Spirit of God, reborn as His Son Jesus Christ [“standing firm in the Lord”], then all thanks be to God.

When God is within one’s soul, one is filled with the love of God. This is because one’s soul is “together with God” (from “tō Theō”) or “one with God,” bringing that gift of God’s love. This is then “concerning you in return,” where it was one’s love of God that accepted His proposal of marriage. This brings forth “for all the joy” of that marriage union. One stands “before God,” such that the Greek word “emprosthen” implies “before the face of,” by wearing the face of God, having sacrificed one’s self-ego in submission to God’s Will.

The “night” of mortal life means the sins one had before receiving the “joy” of the Holy Spirit. This then turns significantly to the light of “day,” when the Christ Mind becomes the light of Jesus Christ. Whereas the Greek word “deomenoi” can translate as “praying,” accurately so, the word also means, “wanting, needing, and begging,” “extremely in behalf of” (from “hyperekperissou”) Paul, Silas and Timothy, for the Thessalonian Christians to find the same union with God and wear His face before Him also. They prayed to God to supply those Apostles with everything they needed to secure their true faith.

In verse eleven, the capitalized Greek word “Autos” begins, which is an emphatic statement of “Self.” Following the end of verse ten stating “faith of you,” in the plural number (from “hymōn”), the importance is now placed on each individual’s responsibility (as “Himself”) to be “one with God,” just as Paul and his companions had. When that union is assured, then all become brothers in Jesus Christ, such that God is “the Father of ours” [or “us”]. They are brother because there is “one Lord” that is common “with us” – “Jesus.” All of them are then under the “direction” of the Christ Mind.

Due to the report of Timothy to Paul and Silas, Paul then began verse twelve by saying, “you now.” That said that each of the Apostles had been transformed and Jesus Christ had been reborn in them, becoming the new “you” that they “now” had within them. As Jesus Christ in new human flesh, “the Lord may make to increase,” where the future conditional form of “pleonazó” is written (as “pleonasai”). As a church of true Christians in Thessalonica, their numbers would be expected to be “increased,” as each would spread the true of Scripture through the Holy Spirit. They would certainly evangelize naturally, but the conditional would be found in the resistance of others to follow the same path of loving God and sacrificing self to join with God.

Because others must fall in love with God to begin the process of becoming Apostles and true Christians, Jesus Christ in each would cause love to “abound” within the gatherings [“circumstances” or “conditions” of ‘followers” – all possible of “tē”] of the church. Because a church was exclusive to true Christians, and not a club to join or a synagogue where Jews were born with rights to attend, that meant all members were brothers [including women] in the name of Jesus Christ. Through that spiritual relationship, they would all show “love toward one another.” This love would be the example for others to desire to know, as “love” would be visible and felt as a vibration sent “toward all.”

Paul then said the love they would project to others in Thessalonica would be the same as the love he and Silas and Timothy had shown them. It was a deep love that went beyond blood relationships or lifelong friendships. It was a true love of God that was expressed by their being Jesus Christ reborn, projecting the love of truth outward.

Paul then wrote in verse thirteen that ministry is “toward people to establish yourselves” as “one,” where all share the same “intentions.” The Greek words that say this are: “eis to stērixai hymōn tas kardias.” The translation read aloud in church translates those words to say, “may he so strengthen your hearts.” It can also say, “toward union to strengthen yourselves the inner selves.” The point, no matter how one flips the meanings around and viewed them in a Spiritual context, was Paul said that the ministry of Apostles is all about spreading the love of God to others.

As Apostles, all have been cleansed of sins, so all go out “blameless in holiness,” each wearing the face of God “before” those they encounter. The “hearts” of Apostles are sent out to connect with the “hearts” of others, so they too can become “blameless in holiness,” from having been shown the way to go “before the face of” God wearing His face, and no lesser gods. Worshiping lesser gods [self included among many others] is what brings one blame. Wearing the face of God puts one’s soul “in holiness,” making the new self “blameless” as Jesus Christ.

Paul then stated that by pronouncing [from “kai”] “father of us at this coming of the Lord of us Jesus.” This is the second time Paul wrote that in this chapter, with this segment not including “kai” between “father” and “Lord.” The Greek word “patros” is also not capitalized, which is important to see the difference.

The lower-case “father” is what an Apostle is, as an Apostle has been reborn as Jesus of Nazareth, in possession of the Christ Mind. Just as Jesus referred to his disciples as “little children,” he acted as the “father” of those seeking redemption. Jesus spoke the Word from the Father above, such that “God” was a human “father” in Spiritual ministry.

This concept is why a priest is referred to as “father,” because a priest [regardless of human gender] is guiding disciples to become Apostles, just as Jesus “fathered” his little children to grow into Saints. Therefore, it is that act as a rabbi [“teacher”] that makes one a “father of us at this coming of the Lord of us Jesus.” As Jesus Christ reborn, having God the Father within one’s heart, an Apostle touches a disciple spiritually, so he becomes the “father” of a new Jesus [“the Lord of us”].

Once that transformation has taken place [“after”], then “all those” disciples will be “saints,” because they will have been reborn “of him” – “Jesus.” With that, Paul wrote “amēn” (enclosed in brackets), which means “truly” or “so let it be.” The brackets make this statement be supplemental, apart from the dialogue of the text. It acts like an emphasis marker and a prayer of faith that concludes this chapter with a seal of approval.

As the Epistle reading selection for the first Sunday of Advent, beginning the Episcopal lectionary Year C, we find the purpose of ministry is established. That purpose is the spread of love for God and leading by examples, as Apostles in the name of Jesus Christ. It shows the great importance of experience being the requirement to show the children of God how to grow into Saints that bear fruit.

In the scholarly approach to the epistles of Paul, this letter is believed to be one of the first written by the Apostle, some estimating it penned around 50 A.D. Those who use intellectual dissection of ancient documents, who are not led by Spiritual insight, say Paul wrote to the Thessalonians (this first letter in particular) stating different perspectives than expressed in his later letters. The Wikipedia article on the “First Epistle to the Thessalonians” states: “It is perceived to be theologically incompatible with Paul’s other epistles.” However, as the breakdown into segments shows now [here], that assessment is ridiculous.

Chapter three is given relatively little attention, as it is summarized as Paul reporting that Timothy had safely returned from having visited the Thessalonians. As the breakdown into segments shows now [here], Paul wrote ageless words that have little to do with Timothy’s safety and good report on Christianity in Thessalonica. None of the Epistles are limited to simple exchanges of gratuities or pleasantries. They are God’s Word of timeless meaning.

When this Epistle selection is linked to the Gospel reading selection from Luke, where Jesus told of the signs of the End Times, the last line in Paul’s letter can be seen as apocalyptic in warning. The translation read aloud in church says, “And may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints.” That suggestion becomes a parallel to Jesus’ words of being prepared for Jesus coming in a cloud.

The reference to “he” is not written, but it is assumed that “Jesus” is the “Lord” of all Christians. The question Paul raises in those truly devoted to God should be: Where did “all his saints” come from, if they are coming with Jesus in a cloud, at the End Times?

The answer comes from realizing what the words of Paul truly states. True Christians ARE Saints! They have been made holy by the presence of God and Christ within. They do not come from clouds, like in a Greek tragedy, saving the wicked from that which is due their souls.

Paul wrote to Saints in Thessalonica, encouraging them to forever remain true Christians, leading others to their same saintly status.

So let it be.

Jeremiah, Language, Teaching

Jeremiah 33:14-16 – A righteous branch that is named Yahweh is our righteousness

January 14, 2026 R. T. Tippett Leave a comment

The days are surely coming, says the Lord, when I will fulfill the promise I made to the house of Israel and the house of Judah. In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land. In those days Judah will be saved and Jerusalem will live in safety. And this is the name by which it will be called: “The Lord is our righteousness.”

———————————————————————————————————-

In this chapter of Jeremiah, he has been banished from the temple and sent into the court of the prison. Things were not going well for the split nation of Israel. When we read here of “the promise made” by Yahweh, the Hebrew word translated as “I have promised” is “dib·bar·tî.” The root Hebrew word, “dabar,” more properly means, “to speak.” Therefore, rather than thinking God had promised to give something good to Israel and Judah, which was like a father promising a reward for his children, the reality is God had spoken what would happen in the future [and God knows all].

When the one nation of Israel began its demise under David, and more so under Solomon, when it split into two nations under two kings, one has to recall what God said through Samuel, after the elders of the tribes demanded Samuel anoint them a king to be like other nations. After Samuel said how much sacrifice the people would have to give to a human king, God ended by saying, “When that day comes, you will cry out for relief from the king you have chosen, but the Lord will not answer you in that day.”

The promise spoken is, “You make your bed. Now you have to lie in it.” The ‘reward’ given was their wish to be like other nations had been granted. They had turned away from the One God Yahweh, thus they had no King protecting either nation’s people. Jeremiah was told Israel and Judah had reached the point of being overrun by other nations and would then have to live under foreign domination, or be scattered to the four corners of the earth.

When God then told Jeremiah, “In those [future] days and at that [future] time I will cause a righteous branch to spring up for David,” this was initially prophesying Jesus. It is important to know that Hebrew does not have capital letters, but names (such as the Lord, Israel, Judah, and David) receive that honor as proper names, not simple words.

In this statement by God, the translation has capitalized the Hebrew word “tsemach,” showing it as “Branch.” The capitalization is not necessary, as Jesus was a direct descendant of David. Isaiah said, “A shoot will come up from the stump of Jesse,” (Isaiah 11:1a) which implies the tree of Israel (born of Saul and David) was dead [like the fig tree that bears no fruit]. Jesus began a new tree.

This means the “righteous branch” would be the fruit produced from the Jesus tree, as Isaiah also prophesied: “from his roots a Branch will bear fruit.” (Isaiah 11:1b) The word “tsemach” means, “sprout, growth [especially of a vine], or a bud of a plant.” Jesus would then be new “growth” from the same root of God’s holiness. The fruit of Jesus would be Christianity, which is the Christ Spirit reincarnated in Apostles, all reborn as Jesus Christ.

This is how a “branch” has greater significance as a continuous vine that spreads as it grows. With its roots in Holy soil [God], from which the fruit [Apostles] receives its nutrients, it is the tree or the vine [Jesus] that always grows from the root and always produces new fruit. Israel had failed to be one nation serving that role. Therefore, Jesus would be sent to “execute justice and righteousness in the land.”

The “vine” metaphor, as the “growth, shoot, or branch,” keeps the same root, which is God. The tree metaphor has family branches, but real trees produce fruit that falls from the branches and makes its own roots. Israel and Judah were like a forked tree that died; but Jesus was like a new vine.

When God then told Jeremiah, “In those [future] days Judah will be saved and Jerusalem will live in safety,” this certainly was the case when Jesus was born. Judah was then called Judea, as a province of Rome. The Persians secured that region for the returning exiled Jews, who were the remnant of Judah. The Persians rebuilt the Temple in Jerusalem for them to safely practice their religion. Jesus came after a beautification process had begun on the Temple; and his ministry was during times when there were no Roman hostilities directed at the Jews.

Still, it should be realized that this prophecy has not ceased to be applicable to today’s world. The name “Judah” [Hebrew “yə·hū·ḏāh”] means, “Let Him (God) Be Praised.” Christianity would become the salvation of what Israel had squandered, because it requires all disciples to fall deeply in love with Yahweh, so He will marry His wives and become one with them [individually]. At that point in the future, when Apostles were made, all would praise God. Because Jerusalem’s name means, “Possession Of Peace” or “Foundation Of Peace,” each Apostles becomes representative of Jerusalem, so each will “live in safety,” protected by the Lord.

As the key component of Jerusalem was the Temple, each Apostle is that sanctuary of God, with the heart of each Apostle where the Ark of the Covenant is kept, with Jesus Christ as the High Priest within. Therefore, Jeremiah spoke of the fruit of the vine of Christianity as being Judah and Jerusalem.

This then led to God saying, “And this is the name by which it will be called: “The Lord is our righteousness.” In this name prophesied by Jeremiah, the Hebrew written is “Yahweh [YHWH] ṣiḏ·qê·nū,” where the root word “tsedeq” means “righteousness.” The modification to that then says, “Yahweh is our righteousness,” in the plural number. Certainly, Jesus professed his righteousness was not self-made, but from the Father, meaning he was righteous because he was the Messiah of God. The plural number then means many will share in one name, where all will be like Jesus, proclaiming, “Yahweh has made us righteous through the Christ.”

As the Old Testament reading selection for the first Sunday of Advent, Year C, we are told of the times when Christians will be the extensions of Jesus of Nazareth, all born as the Christ. The association of this reading with Jesus telling his disciples of future times, when the Temple of Jerusalem will be destroyed, is now seen as the future times shown to Jeremiah, when Jerusalem would live in safety. The paradox is that Jerusalem will be both – destroyed and secured by God’s Peace.

Christians today are that paradox, as some are reflections of a worldly Jerusalem and others are reflections of a spiritual Jerusalem. One professes belief that birthright is all one needs to be blessed. During Jesus’ time on earth, the Jews that saw the worth of a fabulous and splendid building of stone and timber, they would be destroyed just like it. Just like going back to Jerusalem and rebuilding a dead tree on the stump that once was a mighty living tree of God, that dead reconstruction was like the fruitless fig tree Jesus cursed and made to wither and die. Christians that act like Pharisees and resist the teachings of Jesus today are just like a worldly Jerusalem that will face destruction.

Those Christians who are reflections of a spiritual Jerusalem, where the Law has been written on their hearts by the presence of God, through marriage and being cleansed by His Holy Spirit, they are the salvation of Judah. They praise God for taking their eyes off the worldly, through self-sacrifice, which allows them to be reborn as Jesus Christ – the fruit of the living vine.

This reading supports an End Times theme, meaning one has to see the folly of ignoring the urgency of one’s call to choose between destruction and salvation. Those who will survive must take on the name that identifies with God – Yahweh is my righteousness. Righteousness is impossible without God. Self-righteousness is a death sentence – destruction by mortality. One’s personal End Time is faced once again with divine judgment placed on an immortal soul: reincarnation or eternal damnation?

The promise to Israel and Judah are the promises made by God with all who swear an oath to a Covenant, only to find righteousness without the presence of Father, Son, and Holy Spirit is too much hard work. If a sworn Christian today is demanding to have a king to be like other nations: by having a politician to worship; by having a political party to align with; by thinking one has a birthright to privilege that allows one to sin and write it off as safety in numbers; or if one simply demands a “right to be me, because I am somebody!” then guess what. Your wish has been granted by God.

Your ‘reward’ is you will become a slave to your addictions; and your addictions will destroy you. The clock is ticking towards a personal End Time, with God only saving those who wear His face.

The decision is up to the individual.

Jeremiah, Language, Teaching

Jeremiah 33:14-16 – Becoming a new shoot that is Beloved

December 31, 2025 R. T. Tippett Leave a comment

The days are surely coming, says Yahweh, when I will fulfill the promise I made to the house of Israel and the house of Judah. In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land. In those days Judah will be saved and Jerusalem will live in safety. And this is the name by which it will be called: “Yahweh is our righteousness.”

——————–

This is the Old Testament reading selection that will be read aloud on the first Sunday of Advent, Year C, according to the lectionary for the Episcopal Church. It will be accompanied by a singing of Psalm 25, which includes these verses: “Let none who look to you be put to shame; let the treacherous be disappointed in their schemes. Show me your ways, Yahweh, and teach me your paths.” That pair will precede a reading from Paul’s first letter to the Thessalonians, where he wrote: “May [God] so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints.” All will accompany the Gospel reading from Luke, where it is written: “They will see ‘the Son of Man coming in a cloud’ with power and great glory. Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.”

I wrote about this short reading the last time it came up in the lectionary cycle (2018) and posted those views on my website at that time. That commentary can be accessed by clicking on this link. I will not repeat those views now, as I will add to that already stated. Feel free to read this and that, then compare the two.

It is important to realize the whole of Jeremiah 33, as the thirteen verses prior to this state the proper name “Yahweh” twelve times. Included in those twelve, Jeremiah wrote, “Thus says Yahweh who made the earth, Yahweh who formed it to establish it—Yahweh is his name: Call to me and I will answer you, and will tell you great and hidden things that you have not known.” [Jeremiah 33:2-3, NRSV, with adjustments that remove “the Lord” in translation.]

In verses six and seven the NRSV shows this as the translation: “I am going to bring it recovery and healing; I will heal them and reveal to them abundance of prosperity and security.” Plenty a wicked pretense of a Christian minister has used such translations as if Yahweh gives a squat about the things possessed by His human wives and servants. The truth of that verse says, “Behold! will ascend it restoration and health and I will heal them ; and uncover them , abundance of completeness and truth . And I will cause to turn back the captives of Judah and the captives of Israel ; and will rebuild as of former .” This must be read as a prophecy that says the original promise made by Yahweh, through Moses, was a soul reaching the true ‘promised place,’ which is Heaven [not any land on the face of the earth]. To “uncover them” means to exposed their sins to the core of their souls, so they know the end result of not “turning back.” Their “captivity” was self-made, from putting their trusts in human beings [kings and priest who were the beasts feeding on the lambs], so they enslaved their soul to Satan, not Yahweh. Any value judgment added to these words is part of the lingering problem, not having anything to remotely do with being some financial solution to waywardness. These three verses read aloud on the first Sunday of Advent must be seen as having this known, as restoration is purely Spiritual – soul marriage to Yahweh, thus wiped squeaky clean from past sins – and in no way material in value.

A fresh start – the meaning of Advent – demands one realize that. Yahweh is not concerned with making preachers in suits off the rack at Men’s Wearhouse rich, at the expense of the poor they keep captive to poverty, by promising them wealth from Jesus, using mistranslation and lies as the evidence in Scripture, if they give everything they own to that sleazy weasel.

In verse fourteen, the NRSV has this translation: “I will fulfill the promise I made.” The Hebrew written in that part of verse fourteen literally translates as this: “I will raise the word good that I have spoken”. Even if the NRSV translations are used, the verse should then say, “I will fulfill the promise good I have made”. The use of the Hebrew word “towb” [transliterated as “haṭ·ṭō·wḇ”] means, “pleasant, agreeable, good,” with that that nowhere to be found in the translation to be read aloud.

The element of “good” needs to make one recall how the young, rich ruler of Jerusalem [I think it was Nicodemus] approached Jesus, saying, “good Teacher.” Jesus retorted, “Why do you call me good? God alone is good.” This needs to be read into this use by Jeremiah, as Jeremiah was a soul married to Yahweh and he was a prophet filled [possessed divinely] by the same soul as would become Jesus. It means what Jeremiah was told to surely come was a return of adherence to the marriage vows [the Covenant], which was “words” of “promise” for two [a wife and her Husband] to commit to doing “good” by those “words.”

In the verbiage where twice is states “the house” [of Judah and Israel], this should not be read as Yahweh speaking through Jeremiah to say, “Oh, and those temples you erected for Me to live in … well, I’m just going to rebuild those “houses” and make them ornate buildings you can be proud of!” All through Year B Epistle readings from Paul, the “house” was metaphor for one body of flesh. The “promise” made in the Covenant between the followers of Moses [Jacob’s tribes] was individual – soul to Spirit – and not some collective, “Let me see a show of hands for “I do,”’ followed by “The ‘I dos’ have it.”

The name “Judah” means “Praised, Let Him Be Praised.” The name “Israel” means “Who Retains Yahweh as His elohim.” Thus, all souls who praise Yahweh [the Hebrew words that translate into English as “Hallelujah!”] and are His elohim through marriage, living up to the goodness of the agreement [due to one’s soul being possessed by Yahweh’s Son and led to be righteous, not wayward, will each be a “house” of those names.

The name “David” needs to be understood as meaning “Beloved.” That makes “David” be a ‘pet name’ for each of the wives of Yahweh [flesh making males and females He marries their souls that are genderless]. Certainly David was given that name divinely, meaning Yahweh knew He would have Samuel Anoint His Beloved soul and make David be the love of Yahweh that led the people to become truly “Israel.” After David’s death, the people ceased being led by rulers who led their souls to maintain the Covenant with Yahweh, so they were lax in their commitment and stopped having any love of Yahweh [they loved money and things though!]. Thus, “from the stump of Jesse” [Isaiah 11:1] would “spring up a righteous branch,” which is “a growth of love for Yahweh” coming from the roots that had not totally died. This says true love of Yahweh is a desire [not resistant compliance] to live righteously, to please one’s divine Husband.

When the masculine pronoun is applied in the segment that the NRSV shows as “and he shall execute justice and righteousness in the land,” the Hebrew written [“וְעָשָׂ֛ה,” transliterated as “wə·‘ā·śāh”] simply says “and made, and did, or and done.” If a third person pronoun is to be applied, “it” would be better. This says actions will follow the growth of love, which each individual soul in a body of flesh that is married to Yahweh “will do justice and righteousness on the face of the earth.” This is because “God is good,” and “only God is good.” For any human flesh to do “good” – be just and be right – he, she, or it must be one with Yahweh – married to Him, as His elohim.

Where the NRSV has paraphrased “In those days Judah will be saved,” the reality is a segment of words set apart that says first, “in days those will be saved [or delivered.” The use of “days” means many people [the plural number] will experience the light of “day” in each of their souls, so they will know the truth of Yahweh. This means “those” is not a reference to “days,” but to “those” who experience “day.” It is then stated that from this experience of the light of truth that a soul will be “saved” or “delivered.” That is the promise originally made in the marriage agreement – submit to Yahweh and your soul will be promised salvation.

This is where “Judah” is repeated. Remembering that name means “Praised, Let Him Be Praised,” the name “Jerusalem” means “In Awe Of Peace, Teaching Peace.” More that Yahweh saying, “Oh, I just love the urban sprawl of Jerusalem, where Jews are now packed in like sardines, after killing every Arab in sight, armed with British weapons to take control,” the words spoken through Jeremiah speak of the meaning behind the names. Wherever a soul is that has married Yahweh, that will be where “Hallelujah!” is constantly said [truthfully] and where the truth of a “good Teacher” will be found. Their souls will “dwell in safety,” knowing salvation is promised through love and commitment. Those who know the day of Yahweh will spread that peace of truth for all seekers to find.

This leads to the NRSV switching into reverse, backing away from the masculine pronoun it falsely attached prior, so now they coast into the “neuter gender” and write: “And this is the name by which it will be called.” The reality of the literal translation into English that the Hebrew states is this: and this by who will be called.” Here, it is vastly important to see how “and this” is directly related to those souls dwelling in the safety of promised salvation, not any one person, place, or thing [it]. ALL who will be those springing up as the Beloveds of Yahweh “they will be called.” There is nothing written about a name, as that word is assumed [making the assumer be making an “ass” of “u” and “me”]. This is a statement of “calling” by Yahweh’s Spirit to act. They will hear the “call” and they will do as told. It is that plain and simple.

It is here that Jeremiah wrote two words [transliterated]: “Yah-weh ṣiḏ·qê·nū.” The Hebrew written is “יְהוָ֥ה” [“Yahweh”], followed by “צִדְקֵֽנוּ” [“us right, we right, our right”]. What is totally missed in this translation is the presence of the Hebrew word [or particle] prior to “Yah-weh,” which is “lāh” [“לָ֖הּ”], meaning “she.” This is a “third-person feminine singular personal pronoun” [Wiktionary], which directs itself onto “Yah-weh ṣiḏ·qê·nū,” meaning the feminine is a statement of each wife [souls in all sexes of flesh]. This makes “Yah-weh ṣiḏ·qê·nū” be akin to “Yah-weh elohim,” where the change is defining an “elohim’ now as the collective of wives, all married to Yahweh, which is then deemed “we righteous.”

Much has been made about the Hebrew words “Yah-weh ṣiḏ·qê·nū” being one of the names of Yahweh, from an assortment of combinations found in Hebrew Scripture. They transliterate it as “Yahweh Tsidkenu,” with most subverting this to the German name “Jehova” becoming the replacement for “Yahweh,” where the “J” of German is pronounced like an English “Y,” and a German “W” is pronounced like an English “V.” This means the name “Jehova” should actually be pronounced in English as “Yahawa,” which is some obliteration of “Yahweh.”

Many like to see the Hebrew ending as making this the possessive plural. While that would change “we” to “of us,” similar to “our,” the possessing element must be seen as Yahweh. This says those who are “righteous” are possession “of Yahweh.” This is not a name of Yahweh, but [if a name has to be seen] one of those walking the face of the earth as extension of Yahweh, all who promote “righteousness.” Yahweh does not make one be “righteous,” as one’s own soul welcome the Spirit of Yahweh out of love and desire to please that presence; and, that makes one want to live righteously.

The root Hebrew word in “ṣiḏ·qê·nū” is “tsedeq,” which translates into English as “rightness, righteousness” [Strong’s], but also implying “just, righteously, and justice.” There is even some who translate it as “prosperity.” There are similar combinations of “Yahweh” and “tsedeq,” such as in Exodus 9:27 – as “Yah-weh haṣ·ṣad·dîq,” or “Yahweh is righteous” – and Psalm 129:4 – as “Yah-weh ṣad·dîq,” or “Yahweh is righteous.” These examples are not read as a name for Yahweh; and, Yahweh is Yahweh – I Am IS – so, to define “IS” becomes a reduction of “I Am.” It is then a soul in a body of flesh that is either righteous or unrighteous, based on the presence or absence of Yahweh within.

As far as a name being a focus, the name “Jehozadak” means “Yah Has Justified, Yah Is Righteous.” Only one man in the Old Testament was named Jehozadak. According to Abarim Publications: “Jehozadak is a high priest, a son of Seraiah (1 Chronicles 6:14) and father of Jeshua, both high priests. Jehozadak was among the exiles to Babylon, and his son Jeshua was among the returnees (Ezra 3:2).” In those names, “Seraiah” means “Yah Retains” and “Jeshua” means “Salvation, Saved.” Thus, Jehozadak becomes metaphor for both “Israel” and “Jesus.”

As a reading selection for the first Sunday of Advent, when one needs to come to the dawning of realization that salvation cannot be obtained alone – as only a soul giving temporary life to a body of death waiting to return to death – that can only happen through divine marriage to Yahweh. As the first Sunday in a new year, in a cycle of years towards ultimate realization, so one’s soul is prepared for Judgement upon that coming time of death, this is when one realizes the need to become a wife of Yahweh. The only purpose for marriage is to make a baby; and, the baby that comes from marriage to Yahweh – in oneself – is Jesus. In this way, seeing “Yahweh sidquenu” as a prophecy of the coming of Yahweh and the coming of Jesus, one can then see both must come within one’s soul. To be saved, one must act in ways that will bring about a righteous state of being. The only way that can truthfully take place is divine marriage of one’s soul to Yahweh’s Spirit, so one can be reborn as His Son. Thus, Advent leads to Christmas.

Language, Psalms, Teaching

Psalm 25:1-9 – Being led to find the truth

December 31, 2025 R. T. Tippett Leave a comment

1 To you, Yahweh, I lift up my soul;

[2] elohay, I put my trust in you; *

let me not be humiliated,

nor let my enemies triumph over me.

2 [3] Let none who look to you be put to shame; *

let the treacherous be disappointed in their schemes.

3 [4] Show me your ways, Yahweh, *

and teach me your paths.

4 [5] Lead me in your truth and teach me, *

for you are elohe of my salvation;

in you have I trusted all the day long.

5 [6] Remember, Yahweh, your compassion and love, *

for they are from everlasting.

6 [7] Remember not the sins of my youth and my transgressions; *

remember me according to your love

and for the sake of your goodness, Yahweh.

7 [8] Gracious and upright is Yahweh; *

therefore he teaches sinners in his way.

8 [9] He guides the humble in doing right *

and teaches his way to the lowly.

9 [10] All the paths of Yahweh are love and faithfulness *

to those who keep his covenant and his testimonies.

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the first Sunday of Advent, Year C, according to the lectionary for the Episcopal Church. These verses will accompany the Old Testament selection from Jeremiah 33, where the prophet wrote of Yahweh saying, “I will cause a righteous Branch to spring up for David.” That pair will precede a reading from First Thessalonians, where Paul asked, “How can we thank God enough for you in return for all the joy that we feel before our God because of you?” All will accompany the Gospel reading from Luke, where Jesus said, “There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves.”

The first eight of these verses (according to the way the Episcopal Church numbers them) will be read each year during Proper 21A. This selection of nine verses (as numbered by the EC) will get more ‘air time,’ being designated to be sung on Lent 1B and again on Proper 10C. Relative to that schedule, I wrote a commentary about this reading as it applied to the Lenten theme. That can be read bysearching this site. I will not repeat that opinion now, as I will address it from a fresh perspective.

First of all, this Psalm is twenty-two verses long, with one verse for every letter of the Hebrew alphabet. The Episcopal Church will never read more than these ten verses (shown as nine). I have corrected the verse numbers in bold type, between brackets. Second, there are six references to the proper name Yahweh, which the NRSV translates (along with all other translators) as “the Lord.” This is wrong. As a Psalm following the three verses from Jeremiah 33, which ends with what people call one of the names of God [called “Jehova Tsidkenu” by many], nobody calls this name of God “the Lord Tsidkenu,” because “Yah-wehTsidkenu” is written. I have restored the name Yahweh, and it is important to learn that name. Finally, there are two references to “elohim,” in different forms. I have made those appear in italics. An “elohim” is not a capitalized “God.” An “elohim” is a soul in a body of flesh that has married Yahweh’s Spirit and become the hand of Yahweh on earth. They are angels in the flesh or Saints; and, this too should be learned.

The BibleHub Interlinear title for this song of David is “To You, O Lord, I Lift Up My Soul.” That title comes from the translation into English of verse one. Verse one literally states in English: “into you Yahweh my soul I take,” although BibleHub lists the literal English as “to you Yahweh my soul I lift up.” The words “el” and “nasa” offer the variation between the two. The word “eleka” is a form of “el” [not the word meaning “god”], which means “in, into, towards.” The modification as “eleka” adds “you” to this directional preposition, as “into you.” The word “nasa” means “to lift, carry, take,” with the modification as “essa” adding “I” to this. When one sees Yahweh and soul as the two nouns in this statement, it become ridiculous to think one’s soul has any ability (on its own) to give “to” Yahweh a soul “lifted.” If a soul could lift itself, it would not need Yahweh. Therefore, it becomes a clear statement of truth when one hears David state, “into you Yahweh I take.” That becomes a statement of trust and faith that is a giving of one’s soul to Yahweh, where a divine union places one’s soul within Yahweh’s Spirit, thereby “into Yahweh.”

Where verse two begins (which the Episcopal Church sees as a continuation of verse one), it places a comma after the first word, “elohay” [transliterated], which sets that one word alone as important to grasp. This translates into English as the possessive form of “elohim” [a plural form of “el,” meaning “gods”], as “my gods” [not a capitalized “my God”]. The reality of the possessive is it relates to that stated in verse one, where a soul has been “taken” or “uplifted.” The word “elohay” then becomes David singing that his soul [“my”] has joined with all the other souls [the plural number] that have also been “taken” and “uplifted” by marriage to Yahweh, having entered “into His” [“into you”] realm Spiritually. Thus, this one-word statement must be realized as David saying his soul’s state of being was as a Yahweh elohim [a combined term used eleven times in Genesis 2, after Yahweh declared it to be the seventh day].

Following that first word in verse two, the remainder of the verse literally translates into English as singing, “you I trust not to be ashamed ; not let triumph the enemies of me .” The first segment of words then makes a statement that is relative to David’s soul having been transformed into a Yahweh elohim through divine union. The combination of “you” with the first person singular “I” [“you I”] is then stating that marriage, where two have become one. The element of “I trust” is a statement of personal knowledge of Yahweh, through His presence, where “trust” equates to “faith.” More than belief in something never experienced, the union of “you” [Yahweh] and “I” [David’s soul] have made each know one another intimately, such that “trust” becomes the bond that joins two.

The element of “shame” must be seen as the cleaning of all past sins, where those who do not marry Yahweh are regularly said by David (in his psalms) to be put to “shame.” This says being a Yahweh elohim means all past sins have been erased and wiped clean, with there no longer being the threat of sin returning into a soul’s presence in a body of flesh. Thus, the final segment sings about that “not” happening, where the “enemies of me” are the lures of the physical realm [Satan and his temptations], who might have “triumphed” in the past, but never again. The “not” is then a statement that the bond of divine marriage with Yahweh is unbreakable.

Verse three then continues this element of the “enemies” who seek to make souls know the shame of sin. This verse literally states in English, “moreover all who wait for you not let be ashamed ; let be ashamed , who act treacherously vainly .” This defines the “enemies” of Yahweh, who prey on lost souls. They outnumber those who commit to serving Yahweh through eternal union, as the lie in “wait” as lures for self-gratification and self-worship. By having allowed one’s soul to enter “into Yahweh,” so His Spirit becomes one’s protection against “enemies,” the “shame” of sin will “not” have an effect on one’s soul. Instead, those souls who have “shamed” themselves will be those who are “ashamed,” when the judgement of death releases those souls. At that time, those souls will know their acts of sin, as well as their being “enemies” of lost souls, will be determined to be “treacherous acts” against themselves. The “vanity” or “emptiness” of their acts will become their punishment meted by Yahweh, where they placed more value on self, than salvation.

Verse four then literally translates into English as singing, “your directions Yahweh show me to know ; your paths cause me to learn .” This verse then shows the duality of two being one, as “your directions” is both a true statement of the “ways” one is led to take by Yahweh and also the “ways” of Yahweh that let one know He walks the same “paths.” By using “directions,” this acts as the lost having been found, so one is no longer wandering but has a “direction” of course in life. The plural number means many “roads” lead to the same end. The second segment of words becomes the lessons of life, where one often will travel the same “roads” or “paths,” but having circled back to the same points where one was lost before, one realizes the mistakes that cause one to lose “direction” and not repeat the same mistakes. This becomes learning how to be “righteous,” by submission to Yahweh and letting Him lead one through life.

Verse five then sings in literal English: “march me in your truth and have me learn ; because you elohe my deliverance , with you I wait the whole day .” Here, one finds the repeat of “elohim,” now stated as “the gods,” or “elohe.” This is still a form of the plural number of Yahweh’s elohim, or His angels in the flesh, the extension of Him on the earth plane. The first segment of words begins with “haḏ·rî·ḵê·nî,” a form of “darak,” which means “to tread or march.” To translate this as “march” makes it affirm the use of “directions,” where “march” is like a soldier’s trek, following orders. While orders might be too strong, one’s soul knows what is right and what is wrong, based on divine marriage and hearing the voice of Yahweh reveal the truth that makes those paths always known. A soul then follows the orders to travel the right path, thus one acts righteous. Again, this is an exercise that brings understanding from actually doing both, over the course of a lifetime and realizing the errors of one’s past ways. We learn by being able to hear the “truth.” When the combination of “you elohe” is a reflection on Yahweh’s lead [“you”], this then says “Yahweh elohim,” because one’s soul has become one with Yahweh and knows Him as “you.” Thus, David was singing the ‘truth” that says “deliverance” or “salvation” is only awarded to those who know Yahweh as His elohim. This, in turn, means salvation is based on “marching” to the orders of “truth,” which come from one’s soul being led by Him directly.

The final segment of words that sing, “with you I wait the whole day,” here again is a statement of marriage, in “with you” [knowing “you” is Yahweh] and “you I” [knowing “I” is oneself or David]. The aspect of “waiting” bears the element of desire, where the Hebrew [“qavah”] implies “eagerness” [“to look eagerly for”], while also having the “patience” required to receive that expected. The element of “day,” as always, has nothing to do with time [time only exists in the material realm] and everything to do with “light.” The “whole day” is then a statement about the “truth one’s soul marches its body of flesh to,” because one no longer stumbles along, lost and blinded by darkness. The “light of truth is always” present and leading oneself.

Verse six then literally translates to sing in English: “remember your compassion Yahweh and your goodness ; for eternity they .” Here, the Hebrew word “zakar” begins this verse, which means “remember.” One cannot see this as being a request of Yahweh, who is All-Knowing [omniscient] and will never be capable of forgetting. This is then David speaking of his own “mindfulness” that is able to compare his past with his present and promised future. This means “your compassion” [“ra·ḥă·me·ḵā,” from “racham”] becomes a statement of Yahweh’s “tender love” or “tender mercies” shown to David, through forgiveness. This forgiveness was not through petition or prayer, as a child saying to a parent, “gimme, gimme, gimme” until given something wanted out of desperation; but an agreement of marriage, where that merger makes the Husband take on the debt of the wife, freeing her of that past burden. That is an act of mutual love. The “goodness” is the presence of Yahweh within, remembering how Jesus said, “Only God is good.” One whose soul is married to Yahweh becomes the expression of that “goodness.” These qualities within a saved soul are not such that they wear off or only last until something new is wanted, as “for eternity they.” Once forgiven, always in debt, always in love, always giving thanks to Yahweh.

Verse seven then sings in literal English: “the sinful ways of my early life my transgressions ; not you remember because of your kindness remember me you , the purpose of your goodness Yahweh .” In this verse, David sings as a soul that knew forgiveness, through divine insight from his soul being married to Yahweh [not from his experience, being Anointed by Yahweh as a child or youth]. The point is his singing about the waywardness of the past is always the path human beings take to find Yahweh’s love and a desire to repent and be saved through divine union [self-sacrifice]. This then leads to the double statement of “remember,” which says David knew Yahweh does not dwell on past wrongs, once a soul has been taken in marriage and the Covenant vows are spoken as truth and commitment. David remembered his sins, but Yahweh’s focus is for David to most remember “me you” [David joined with Yahweh in marriage], which was when the past errors were to be remembered no more. Yahweh does not seek souls to punish. Those will all find their way to Him eventually. His “purpose” in marrying souls is to place the “goodness” of “Yahweh” in humanity, as Yahweh elohim in the world.

Verse eight then literally holds these words of song: “good and right Yahweh , upon thus he teaches sinners on the journey .” This verse sings praise to the qualities human being take on, after marrying their souls to Yahweh. Those human beings become good and right, because of His inner presence leading those directions. As all who marry their souls to Yahweh will have known sin, as a prerequisite to grasp the fullness of self-shame from waywardness, it is this “journey” through life on the physical plane that makes one become filthy spiritually, to the point of realizing a need to be cleansed spiritually. It is the “teachings” of other forms of cleaners [all temporary, at best] that lead souls to the despair that teaches them self-sacrifice [a last resort] is the only way for the past of sinful ways can be forgiven forever, through divine marriage to Yahweh.

Verse nine then sings literally in English, “he marches the humble in judgment ; and he teaches the poor in his manner .” This verse begins with the same root word that began verse five [“darak”], with the third person singular applied [as “he”]. Because the use of “march” made sense there, it should be reapplied here. The same Hebrew is repeated in this verse, such that “‘ă·nā·wîm” [rooted in “anav”] means “the poor, afflicted, humble, meek,” so different English translations can be used and still be the truth. This says that Yahweh restores the downtrodden and finds the lost, so they follow His voice in thanks for His choice to marry those souls. The Hebrew word “mishpat” translates as “judgment,” but because marriage is implied through “he marches,” the “judgment” should be seen as one following the “ordinances” of the Covenant, which is set by Yahweh and agreed to by the soul at the altar of marriage. It is then compliance to these rules of life that become desired, so that the “poor” of spirit are increased by “teachings” “in this manner.” One “learns” the values of the Law, once it is written on the walls of one’s heart and soul.

Verse ten then sings literally in English, “all the ways Yahweh goodness and truth ; to keep his covenant , and his witnesses .” This confirms that sung in verses four and five, while also confirming that the use of “judgment” in verse nine is relative to the “covenant.” When one is “to keep his covenant,” where “natsar” means “to watch, guard, keep,” this says more than complying to orders of marching, one desires to remain vigilant to all insight that comes and “keeps” one “mindful” of the “directions” that life can take one. All of the turns of life, once a soul has married Yahweh, means lessons are the teachers that can be taught to one’s children [et al]. Because of a personal relationship with Yahweh, through divine marriage of soul to Spirit, one is not offering hearsay as evidence of God. One is a verifiable “witness” to this fact, thus able to truly “testify” to Yahweh, so others can be led to His altar of marriage as well.

When this Psalm is read as a follow-up to the reading from Jeremiah 33, which says a certain day will come, when a branch of David will execute judgment and righteousness, David wrote of marriage to Yahweh in this Psalm 25, singing praise to that transformative state of being. David was Anointed as a child, but his soul was allowed to see the truth of all souls, including those when Jeremiah would likewise be shown the failures of soul supposedly committed to Yahweh by their ancestors. Knowing waywardness is the path that leads to Yahweh; and, finding Yahweh is the path that leads to righteousness and righteousness is the path to repentance and salvation.

As a song to be sung on the first Sunday of Advent, when one’s soul should be sensing there is a better way, feeling an emptiness within one’s soul, the lesson here is to listen to David sing about his love of Yahweh – a name that must be known and used. Just as verse one sings, one needs to let one’s soul enter into Yahweh’s protection, so one’s state of being can be uplifted. That speaks of a spiritual need that can only be met through a soul’s submission to Yahweh in divine marriage, so one is transformed into a Yahweh elohim. Before one can become ‘pregnant’ with baby Jesus, one needs to fall in love with his Father.

1 Thessalonians, Language, Teaching

1 Thessalonians 3:9-13 – A fresh take

December 31, 2025 R. T. Tippett Leave a comment

How can we thank God enough for you in return for all the joy that we feel before our God because of you? Night and day we pray most earnestly that we may see you face to face and restore whatever is lacking in your faith.

Now may our God and Father himself and our Lord Jesus direct our way to you. And may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. And may he so strengthen your hearts in holiness that you may be blameless before our God and Father father at the coming of our Lord Jesus with all his saints.

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This is the Epistle selection that will be read aloud on the first Sunday of Advent, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Jeremiah’s thirty-third chapter, where the prophet wrote: “This is the name by which [a day surely coming] will be called: “Yahweh is our righteousness.” A selection from Psalm 25 will follow, where David sang, “Show me your ways, Yahweh, and teach me your paths.” All will accompany the Gospel reading from Luke, where Jesus told his disciples: “Truly I tell you, this generation will not pass away until all things have taken place. Heaven and earth will pass away, but my words will not pass away.”

I wrote deeply about these selected verses the last time they came up for reading in the lectionary cycle (2018) and I posted those views on my website at that time. That commentary can be read by clicking on this link. Because I broke these verses down into segments of literally translated English from the Hebrew I will not repeat that exercise. Most people calling themselves “Christian” are too lazy to take the time to listen or read such depth of explanation; so, Christianity is suffering in the same ways as were the Jews of the days when Jesus told of what was to come and Paul wrote these words that point to the requirements for correcting such a failed course. For that reason, I will simply add some observation that even the lazy can understand.

Let me first repeat a truth that I have state many times in the past, which is Scripture is written in a divine language, which is a language far greater than those who are fluent in Hebrew or Greek can fathom, without divine assistance. By the time that divine language has been drug through the gutter that is translation into English paraphrases, the beauty of its divinity means it still comes out smelling like a rose. Still, the rose scent is screaming, “Look closer! Show you love Yahweh and want Him to feed you the whole truth!”

Because I have already dissected these five verses into English segments, I want to pare this down further now, where I will only focus on the capitalized words. There are twelve in these verses (none in verse 10). A word in Greek Scripture that is capitalized must be read as being a word that has divine elevation; and, because one must read that word as divinely elevated in meaning, that word speaks loudest from Yahweh (the true author of the words capitalized). Those twelve words, in English, have been placed in bold text in the reading above that will be recited in Episcopal churches; but the ten words capitalized in Greek are as follows:

[verse 9]

1. Tina [“Τίνα”] – “Whom”

2. Theō [“Θεῷ”] – “God”

3. Theou [“Θεοῦ”] – “of God”

[verse 11]

4. Autos [“Αὐτὸς”] – “Self (emphatic); Same”

5. Theos [“Θεὸς”] – “God”

6. Patēr [“Πατὴρ”] – “Father”

7. Kyrios [“Κύριος”] – “Lord, Master, Guardian, Ruler, Owner”

8. Iēsous [“Ἰησοῦς”]

[verse 12]

9. Kyrios [“Κύριος”] – “Lord, Master, Guardian, Ruler, Owner”

[verse 13]

10. Theou [“Θεοῦ”] – “of God”

11. Kyriou [“Κυρίου”] – “of Lord, of Master, of Guardian, of Ruler, of Owner”

12. Iēsou [“Ἰησοῦ”] – “of Jesus”

If all these divinely elevated words were to be taken and placed in the same order, producing a most divinely elevated statement, it could say, “Whom God of God Self God Father Ruler Jesus Lord of God of Master of Jesus.” When one places a mark to denote the different verses these words are in, that would look like this: “Whom God of God – Self God Father Ruler Jesus – Lord – of God of Master of Jesus.” If the fact that verse ten is absent of any capitalized words by extra dashes, this statement would then look like this: “Whom God of God – – – Self God Father Ruler Jesus – Lord – of God of Master of Jesus.” This becomes quite revealing.

The Greek word “tina” (lower-case) is “accusative masculine/feminine singular of τίς (tís),” meaning “who?” [in the masculine/feminine]. It is an “interrogative pronoun” that means “who?” [again, in the masculine/feminine]; but it is related to “tis” [“τις, τι”], the “indefinite pronoun” meaning “a certain one, someone, anyone,” implying “any one, some one, a certain one or thing.” Thus, as a word needing to be divinely elevated (capitalized), one has to see this word as divinely pointing to one rising from a basis as “someone” to “one who” is possessed Spiritually by the presence of Yahweh. A lazy Christian could then be referred to as “who?” but a Saint would be a divinely elevated status made, as “Whom.”

When verse nine’s capitalized words form a segment that states, “Whom God of God,” this becomes a hidden statement of a “Yahweh elohim.” The Hebrew word “elohim” is routinely translated by translators that turn that plural number word into “God” (singular and capitalized). The reality of “elohim” is as one (an “el”) of the many, who are eternal souls in bodies of human flesh that have found love for Yahweh as the path to marrying Him, becoming one with His Spirit. This makes each one become a Yahweh elohim, a combined term written eleven times in Genesis 2, when the seventh day began and Yahweh made His first priestly Saint – “Whom” Christians call Adam. This means an “elohim” is “Whom God” has extended His hand onto the earth, possessing a soul that has become His Wife as one “of God.” This is because “Theou” is in the genitive case, which means: “A case that expresses possession or relation, equivalent to the English “of.”’

When the lack of capitalized words in verse ten is seen as a signal to understand the three found in verse nine, the lack acts as a signal of importance to follow [like the word “kai”], so the five capitalized words in verse eleven are important to see making another statement of divine elevation. Those five string to say, “Self God Father Ruler Jesus.” In that, the word “Autos” needs to be read as an emphatic pronoun, rather than enclitic, where the importance of “Self” is the point to be understood. A “self” must be seen as a “soul.” This means, coming from three words that tell of one being “Whom God of God” is divine language (in Greek) for “Yahweh elohim” (in Hebrew), the element of “Self,” of “Soul,” must be now realized as that which makes one divinely elevated. It has little to do with the body of flesh saying it believes in religious things; and, has everything to do with a soul being married to Yahweh, out of love and devotion.

Connecting to “Self” is “God Father Ruler Jesus.” This series of capitalized words says the “Self” is the “Same” as “God,” by having married one’s “Soul” with “God,” becoming an extension of “God” through His Spirit. This relationship is then as a Son to the “Father,” through Yahweh possessing the “Soul” with the “Same” “Soul” as His Son “Jesus.” It is this possession of one’s “Soul” by “God” that makes the resurrection of His Son become the “Lord” or “Governor” of one’s body of flesh. It makes one become the “Same” as “Jesus,” through rebirth. The name “Jesus” means “Yah[weh] Will Save,” so being in the name of “Jesus” earns a “Soul” [“Self”] Salvation.

The one word capitalized in verse twelve then speaks as an important word to grasp alone. That word is again “Kyrios,” which typically translates as “Lord,” but the repetition , along with the word have several valid translation into English, means all of the meanings need to be seen as a divinely elevated statement of what was stated in verse eleven. This is a word in Greek that parallels the English translation of the Hebrew word “Yahweh,” as that always comes out as “the Lord.” That means the importance here is an association to Yahweh, where “Jesus” is His heavenly presence [a “Soul”] that is resurrected in all of Yahweh’s wives [His elohim], so “Jesus” is the possessing “Soul” that becomes the “Lord” over a soul married to Yahweh, so “Jesus” is the “Lord” of that flesh, no longer being controlled by its host “Soul.” A “soul” (in the lower-case) is the “lord” over its flesh, but it makes so many mistakes [sins] that some demon spirit often possesses a “soul,” making that “soul” be a slave to the flesh. This is why “Lord” [as capitalized in Greek] must be understood, as it is not Yahweh directly. It is His Son.

This then leads to the last three capitalized words, which are all written in the genitive case, which the NRSV has translated as “our Lord” and “our God,” as a reverse possession, as if one owns Yahweh. The reality is Yahweh allows sinners to be the lords over their own flesh and sin all they want. Payment will then be due at death, when judgment comes. However, the truth is a “Soul” married to Yahweh becomes His possession, thus “of God.” It is a one-way commitment, as a wife has no say or equality. The Covenant of marriage are ALL commandments to do the Will of Yahweh, on no deal. Nothing is forced. All His wives submit themselves [a self is a soul] fully to Him, willingly, out of love.

The three capitalized words then say, “of God of Owner of Jesus.” One needs to see that as a statement of the Trinity, where being “of God” makes one the Son via His Spirit possessing one’s soul. Being the possession “of God” makes Him the Husband-Father-“of Owner,” who penetrates the wife, bringing forth the Son. That Son then takes on the name “of Jesus,” such that every wife of Yahweh gives birth to the Same Soul, so they all become in that name.

If one can see this coming from twelve divinely inspired words in five verses, then one knows the message Paul was conveying to the Christians of Thessaly. The same message applies today to all true Christians. I recommend reading what I wrote in 2018 and then comparing what I wrote then (with this concept not anywhere close to my mind then) to now and seeing if the message is anything more than the same, with extra details.

As a reading that accompanies a reading from Jeremiah, where the prophet said a time would come when a “branch” of Yahweh’s “Beloved” [the meaning of the name “David”] would “spring up” and that would be called “Yahweh our righteousness,” then see how these twelve words fit that theme. It is the same “up shoot” that will always be: marriage of a soul to Yahweh, Him bringing in the soul of His Son to possess His wives [every one the same], so ministry is always about Jesus – a name of Yahweh that “Will Save.”

As a reading for the first Sunday of Advent, when lost souls should be sensing an emptiness within their souls that needs to be filled with Yahweh’s love, this becomes the first step towards making Jesus become the possessor of one’s flesh, along with one’s soul, so Jesus becomes one’s Lord. This is the only way to gain eternal life with Yahweh. One has to become Yahweh’s Son reborn and let Jesus continue the ministry he is always sent to do in bodies of flesh.

Language, Luke, Teaching

Luke 21:25-36 – Stand up and raise your heads

December 31, 2025 R. T. Tippett Leave a comment

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This is the Gospel selection to be read aloud by a priest on the first Sunday of Advent, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Jeremiah 33, where the prophet was told by Yahweh that “the days are surely coming … when [He] will fulfill the promise [He] made to the house of Israel and the house of Judah.” That will be followed by a singing of Psalm 25, where David sang, “Remember not the sins of my youth and my transgressions; remember me according to your love and for the sake of your goodness Yahweh.” Those will precede a reading from Paul’s first letter to the Christians of Thessaly, when he wrote, “Night and day we pray most earnestly that we may see you face to face and restore whatever is lacking in your faith.”

The last time this reading came up in the lectionary cycle (2018), I wrote a deep evaluation of what Paul’s words say. Because of that depth, I will not restate that already written. If you would like to read that commentary, it can be accessed by clicking on this link. I will now offer more of an overview of what this reading presents, relative to it being read on the first Sunday of Advent.

These words of Jesus follow his telling the disciples that the Temple of Jerusalem would be destroyed. That was the Gospel presentation on the twenty-fifth Sunday after Pentecost [Proper 28], the lesson before the last Sunday after Pentecost [Christ the King Sunday, last week]. This continuation here in the first week of Advent means the end of one will be the beginning of another, where the same destruction of the old is still ongoing into the reformation of the new.

This lesson of the change from an old to a new is then metaphor, where “there will be signs” that follow the same repetitive motions of the bodies of the Solar System, including the precession of the stars over ages. Jesus was saying change is inevitable, in the same way that birth [the new] always leads to death [the old], when the eternal life of a soul must be recycled or returned to a different state of being. The prophecy Jesus gave was, “Then they will see ‘the Son of Man coming in a cloud’ with power and great glory.” This means a soul will be reborn with the seed of the soul of Jesus planted inside the womb of one’s soul. A wife of Yahweh will realize inner changes that means the past must be wholly destroyed, so the future will be a new temple-tabernacle where Yahweh can reside and His Son become the high priest. This is what makes it possible to “stand up and raise your heads,” in order to begin a new rest of your life as a priest in the name of Jesus, as a Christ reborn, so “your redemption [can] draw near.”

In the parable of the fig tree, one needs to realize that summer is not the first season of a year. Winter is the season symbolizing death, with spring the season symbolizing rebirth. Summer is then when the signs of bearing fruit begin to show. When Jesus said this is when “you know that the kingdom of God is near,” that depends on the fruit one bears. Good spiritual fruit will be desired by many and it will nourish their spiritual needs. The same cycle also applies to weeds and poisonous fruits, which human cannot safely consume. This means “the kingdom of God is near” is the cycle of death coming closer, when judgment will be rendered. Just as the seasons never end, they only change, so too is it with a soul. The words of Jesus are those of Yahweh, so they have eternal meaning that will always be true.

The final segment in this reading then is Jesus warning that it is the fruit one produces that will be that which factors into one’s soul’s judgment. The cycle of old and new is yearly, so oneself can be transformed from a weed to a fig tree in a mid-life change. The thing that keeps people from this change that involves a soul divinely marrying Yahweh and receiving His Spirit, so within one’s womb of self circulates the coming of a new self, as the soul of Jesus possessing one’s soul and resurrecting as the Lord of one’s body of flesh. That is the good fruit of the true vine that must take place. However, Jesus warned of the weight placed on a heart that becomes the addictions of the worldly realm [drunkenness and worries], which keep one’s soul from desiring inner change. Everyone that has a soul will face this time of decision, when one must change for righteous sake or be judged as a selfish sinner. Thus, Jesus prayed that “you may have the strength to escape all these things that will take place, and to stand before the Son of Man.”

In the translation as “Son of Man,” the capitalization of “Man” gives the impression that Jesus is the only “Son of Man.” That misleading thought keeps others of mankind [men and women] from seeing the truth, thinking only Jesus can ever be Jesus. The truth is “anthrōpou” is not capitalized, so “of man” means everyone that is a soul in human flesh [mankind] will be called upon to be reborn as “the Son.” Failure to do this says one’s soul did not have “the strength to stand” and not lay down in defeat. When Jesus said “stand before the Son,” this is an indication that one’s soul will stand before Yahweh at a time of judgment – prior to death – when Yahweh will decide if He will marry one’s soul. This means one’s soul will “face” Yahweh [stand before]; and, the only way to do that and gain eternal life [life to face Yahweh] is to wear His face as one’s own. That new “face” will be “the Son of man,” who always wears the face of Yahweh.

The lesson fits the theme of Jeremiah, where the prophecy is the coming time when a new growth will spring out as a “Beloved” of Yahweh [a wife and the meaning of the name “David”], who will take on his name in marriage as “Yahweh one’s righteousness.” The name that we now know will be Jesus, which means “Yah[weh] Saves.” It will be like David was, when he was divinely inspired to write Psalm 25, beginning by singing, “into Yahweh my soul will be lifted up.” That will happen when one’s soul marries Yahweh and receives His Spirit. It is the love that brings two together in union, just as Paul wrote: “[bearing Yahweh’s Son within you] make you increase and abound in love for one another and for all, just as we abound in love for you.”

As a Gospel reading to be read aloud on the first Sunday of Advent, the newness of a cycle calls for inner change. One needs to let the old fall away, so a new self can emerge, one that is committed to a righteous path. That road can only be traveled with a helper or advocate, which is the gift of Jesus being sent into one’s soul by Yahweh. The only way to become saved, to earn the reward of eternal life with Yahweh, is to become His Son, reborn into the body of flesh [mankind] again.

Explaining the Readings

Tag Archives: Advent 1 Year C

Luke 21:25-36 – The end times at the beginning of a cycle

1 Thessalonians 3:9-13 – The coming of our Lord Jesus with all his saints

Jeremiah 33:14-16 – A righteous branch that is named Yahweh is our righteousness

Jeremiah 33:14-16 – Becoming a new shoot that is Beloved

Psalm 25:1-9 – Being led to find the truth

1 Thessalonians 3:9-13 – A fresh take

Luke 21:25-36 – Stand up and raise your heads

The Episcopal Lectionary Discerned