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Isaiah, Language, Teaching

Isaiah 61:10-62:3 – The afterbirth of marriage is in the name of the Spirit

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[61:10] I will greatly rejoice in Yahweh,

my whole being shall exult belohay;

for he has clothed me with the garments of salvation,

he has covered me with the robe of righteousness,

as a bridegroom decks himself with a garland,

and as a bride adorns herself with her jewels.

[61:11] For as the earth brings forth its shoots,

and as a garden causes what is sown in it to spring up,

so adonay Yahweh will cause righteousness and praise

to spring up before all the nations.

[62:1] For Zion’s sake I will not keep silent,

and for Jerusalem’s sake I will not rest,

until her vindication shines out like the dawn,

and her salvation like a burning torch.

[62:2] The nations shall see your vindication,

and all the kings your glory;

and you shall be called by a new name

that the mouth of Yahweh will give.

[62:3] You shall be a crown of beauty in the hand of Yahweh,

and a royal diadem in the hand elohayik.

——————–

This is the Old Testament selection to be read aloud on the first Sunday after Christmas, Year C, according to the lectionary for the Episcopal Church. It will be followed by a singing of Psalm 147, which sings in part: “He has established peace on your borders; he satisfies you with the finest wheat.” Those two will precede a reading from Paul’s letter to the Galatians, where he wrote: “Before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith.” All will accompany the Gospel reading from John, where the saint wrote: “And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.”

In this reading, two verses from two adjoining chapters are merged together as one song. The Episcopal Church has felt it necessary to mask this separation by not supplying verse (or chapter) numbers in the text. I have supplied those, in bold type, within brackets. It should be realized that each chapter reflects a separate song, just like those songs heard on the radio or other media services. To take the ending of one song and splice it to the beginning of another song misses the theme that called Isaiah to write two different songs; even if the two shared a similar theme. It is worthwhile to realize this separation was brought by Yahweh to Isaiah, as Isaiah was not simply some musical talent, who was forced by a legal contract to produce songs for profit, leading him to begin to repeat himself. All songs in the Holy Bible as the inspiration of Yahweh, sung by His prophets.

This element of Yahweh being the source is stated by Isaiah, but the NRSV (and all other translation services) reject that name (I presume because it is ‘too Jewish’), preferring to generalize (thus marginalize) Yahweh, presenting what Isaiah wrote as “the Lord.” I have restored the name “Yahweh” in each place it was written by Isaiah. Additionally, the translation services read forms of the Hebrew word “elohim” (the plural number, as lower-case “gods”) and elevate that to a big-G “God,” which is incorrect. Because Isaiah had the balls to name Yahweh (his true God), there would be no reason to belittle Yahweh by calling Him what everyone who knows Yahweh knows He is. The word “elohim” is a statement of the presence of Yahweh on the earthly plane, as His Spirit extended to souls in bodies of flesh, all who act as extensions of Yahweh. The same can be said of the use of “adonay” (a plural word meaning “lords,” in the lower-case). A Yahweh elohim is likewise a subject of Yahweh, who by extension “lords” over the soul in a body of flesh (its natural “lord”). Therefore, I have restored the Hebrew text in italics, to be explained in the verse-by-verse interpretation to follow.

Chapter sixty-two’s tenth verse begins by stating Isaiah’s personal knowledge of Yahweh within his soul. It is that presence of a specific Yahweh (not some pagan god or demon spirit lord) that caused his soul to “rejoice.” This was not just him having some tingly feelings here and there (in specific organs of the flesh), as it was his “whole being” that “exulted” this presence. His “whole being is his soul, which radiates throughout ever cell of his body of flesh. This is then Isaiah singing about the totality of Yahweh’s presence in him.

By continuing in the same verse to sing, “he has clothed me with the garments of salvation, he has covered me with the robe of righteousness,” this is not anything Isaiah did for himself. The third-person “he” gives full credit to Yahweh – the specifically named presence Isaiah wholly rejoiced and exulted. This means the overwhelming presence is the metaphor of divine clothing, which are the “garments of salvation” and “the robe of righteousness.” Those are not physical pieces of cloth fabric, but every fabric of Isaiah’s soul and body being under the cleansing presence of Yahweh. The “robe of righteousness” says Isaiah has become led by an inner high priest [Jesus resurrected, well before Jesus of Nazareth was born in the flesh], who leads Isaiah to do the Will of Yahweh, entering ministry as His Son. It is then Jesus that Isaiah wore, as a sign of divine royalty, in the attire of a most holy Prince.

When verse ten then concludes with Isaiah singing, “as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels,” the metaphor of a bridegroom and bride is a statement about divine marriage. While not a formal sacred ritual known to be recognized by human beings, it is “like” that. This means Yahweh is the “bridegroom” and the soul of Isaiah is the “bride.” This means Isaiah sang a song of praise about being divinely married to Yahweh, having been “adorned with the jewels” that are related to the promise of salvation and the cleansing of past sins. As the tenth verse in the song of chapter sixty-one, the grand conclusion has now come to a most holy marriage, between a soul and the Spirit of Yahweh.

When verse eleven then sing: “For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so adonay Yahweh will cause righteousness and praise to spring up before all the nations,” this states the only purpose of marriage is to produce fruits. The “shoots brought forth” are Saints, Prophets, and those who will become the new seeds for the continuation of souls led to a divine marriage to Yahweh. This is where the use of “adonay” [again, plural for “lords”] must be seen as those true ministers and priests of Yahweh – His extensions on the earth, as elohim – will become the leaders that will “lord” others to salvation. In this way, the “adonay” should be seen as the shepherds of the flocks and the vineyard owners who hire laborers. This is not some local aberration, but the worldwide spread of Christianity.

With the grand conclusion of chapter sixty-one’s song being a divine marriage, the new song sung in chapter sixty-two is relative to a wife assuming the “name” of her Husband. The title given to this song by the BibleHub Interlinear translation is “Zion’s Salvation and New Name.” The NRSV gives the song the title “The Vindication and Salvation of Zion,” while the NIV says: “Zion’s New Name.” This comes from the second word of verse one being “ṣî·yō·wn” (from “צִיּוֹן֙”), which is translated as a name, not a word of meaning. The word “zion” means, “Dry Place, Sign Post, Tradition; or, Fortress.” Each should be given some thought as to what this means, rather than think a reader today in Omaha, Nebraska is asked to understand where Zion was then.

When verse one is translated to say, “For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not rest,” the meaning of “zion” must be seen as Isaiah singing about his old name, where his ‘single’ soul was “a dry place.” He sacrificed that for the flood of emotions that was outpoured upon him by Yahweh’s Spirit. It says Isaiah would no longer be a “sign post” that pointed the way to sin, as he would only point the way to the salvation of other souls. It says Isaiah would no longer adhere to meaningless “traditions,” as an Israelite without understanding what that meant; as he would begin the new “tradition” that would be Christianity (before that word was commonly used). This then leads one to look up the meaning behind the word “Jerusalem.”

The word “yə·rū·šā·lim” (from “יְרוּשָׁלִַ֖ם”) means, “In Awe Of Peace, Teaching Peace.” This then means Isaiah (a prophet attempting to return captives from Babylon) was more inclined to be in awe of the peace of Yahweh and teach that peace to others, then he was concerned with returning Israelites to Judah, where they could become Jews. The places Zion and Jerusalem were no longer the future, just as a brides name was no longer that of her father. Having been given away in marriage, she would take on the name of her Husband. And, for Isaiah that meant not resting his soul when there were others who needed to be found and saved.

That is then sung in the words: “until her vindication shines out like the dawn, and her salvation like a burning torch.” The “vindication” is not revenge for having been overthrown and forced into captivity, but to vindicate that by learning to accept divine marriage as a wonderful marriage desired. That desire is then the beacon of Yahweh’s light that shines forth as truth. The “dawn” is an awareness of why a soul is chosen to be Yahweh’s. It is to save that soul through divine union, based on a love that is a “burning torch,” which will then lead the way for others to see.

When Isaiah then sang in verse two: “The nations shall see your vindication, and all the kings your glory,” this says a marriage to Yahweh cannot come by decree. It was the nations of Israel and Judah that kept the truth from the people, causing them to be led to ruin. The “kings” of “nations” become reflective of the soul seeing itself as all-important, as the ruler [remember “adonay”?] of its body of flesh. When one has retained self0importance, one cannot see the light that leads one’s soul to salvation. The “vindication” such soul find is forced captivity and slavery. When one cannot escape slavery in the physical realm (ever), one should seek to find a form of slavery one loves. That is marriage to Yahweh and taking on His name.

This is then why Isaiah then sang, “and you shall be called by a new name that the mouth of Yahweh will give.” This is the same name that was told to Jacob, after he wrestled with himself all night long. When he was pronounced to be “Israel,” he had submitted his soul in marriage to Yahweh. That name means “Who Retains Yahweh as His elohim.” Of course, now that we know the name Jesus – which means “Yah[weh] Will Save” – all true Christians will take on that name in divine marriage. When Isaiah sang “the mouth of Yahweh will give,” that does not mean a booming voice will come from heaven, nor an angel will appear and say, “You are now Jesus,” it means oneself will then become “the mouth of Yahweh,” which is then the “name” one will be given – Jesus – when one enters ministry, having been born anew.

When Isaiah then sang in verse three: “You shall be a crown of beauty in the hand of Yahweh,” this is a way of saying one will be a “Christ” or a “Messiah,” where the “crown of beauty” becomes the halo that comes from the divine presence of Yahweh and His newborn Son. It says one’s soul will no longer project the ugliness of a sinner, as one will behold the “beauty” of a saint. None of this will be store-bought cosmetics. Instead it will all come from the presence of Yahweh – His inner presence and glow shining outward – because one will have become His “hand” on the face of the earth.

The final segment of verse three then sings, “and a royal diadem in the hand elohayik,” where once again a word meaning “hand” is used [“bə·yaḏ” first, followed by “bə·ḵap̄”]. After becoming “a hand of Yahweh,” one then incorporates oneself as “a hand” that welcomes others to the altar of marriage with Yahweh. This is where the plural presentation of “elohim” is written as saying, “of your elohim” [“elohayik”]. This expresses one’s soul having become the possession of Yahweh [“your”], where that possession leads one to be His servant in ministry [an “elohim”]. This is then relative to one’s soul being a “lord” that wears the “royal diadem” in service, as one with the necessary experience to offer a “hand” to guide others likewise.

These three verses then point to the separation that comes after divine union with Yahweh, as His brides becoming His wives, where one is then a resurrection of the Son, which makes Yahweh both Husband and Father. This is the delivery of baby Jesus, which turns a wife into a mother. Thus, the two theme sung by Isaiah are connective because one naturally leads to the other. It is the only reason for marriage: to bear a child.

As the Old Testament reading selection for the first Sunday after Christmas, Isaiah is chosen to sing praise to one’s soul having given birth to Jesus. That is an impossibility without divine marriage coming first. Thus, to experience Christmas truthfully, one must marry one’s soul to Yahweh.

Language, Psalms, Teaching

Psalm 147 or 147:13-21 – Praising Yahweh in deeds

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[1 Hallelujah! Praise YAH!

How good it is to sing praises to elohenu! *

how pleasant it is to honor him with praise!

2 Yahweh rebuilds Jerusalem; *

he gathers the exiles of Israel.

3 He heals the brokenhearted *

and binds up their wounds.

4 He counts the number of the stars *

and calls them all by their names.

5 Great is adownenu and mighty in power; *

there is no limit to his wisdom.

6 Yahweh lifts up the lowly, *

but casts the wicked to the ground.

7 Sing to Yahweh with thanksgiving; *

make music to elohenu upon the harp.

8 He covers the heavens with clouds *

and prepares rain for the earth;

9 [8] He makes grass to grow upon the mountains *

and green plants to serve mankind.

10 [9] He provides food for flocks and herds *

and for the young ravens when they cry.

11 [10] He is not impressed by the might of a horse; *

he has no pleasure in the strength of a man;

12 [11] But Yahweh has pleasure in those who fear him, *

in those who await his gracious favor.]

13 [12] Worship Yahweh, O Jerusalem; *

praise elohayik, O Zion;

14 [13] For he has strengthened the bars of your gates; *

he has blessed your children within you.

15 [14] He has established peace on your borders; *

he satisfies you with the finest wheat.

16 [15] He sends out his command to the earth, *

and his word runs very swiftly.

17 [16] He gives snow like wool; *

he scatters hoarfrost like ashes.

18 [17] He scatters his hail like bread crumbs; *

who can stand against his cold?

19 [18] He sends forth his word and melts them; *

he blows with his wind, and the waters flow.

20 [19] He declares his word to Jacob, *

his statutes and his judgments to Israel.

21 [20] He has not done so to any other nation; *

to them he has not revealed his judgments.

Hallelujah! Praise YAH!

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the first Sunday after Christmas. It will follow a reading from Isaiah, which sing in part: “[Yahweh] has clothed me with the garments of salvation, he has covered me with the robe of righteousness”. These will precede a reading from Galatians, where Paul wrote, “When the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law, so that we might receive adoption as children.” All will accompany a reading from John’s Gospels, where the saint wrote, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being.”

The truth of Psalm 147 is it is twenty verses in length. This is found confirmed by the NRSV, which the Episcopal Church uses as its source for the other readings; but the psalms come from their Book of Common Prayers. From that source the text is altered, to the point of falsely creating a fictitious verse nine, which is half verse eight and half made up (not part of the text of David). While it might be that some long-gone Episcopal priest was moved by the Spirit to change divine Scripture, I will leave that up to the reader to discern. I will follow the statement of Jesus that not one dot over an “i” or “one iota of text can be changed.” Therefore, I have amended the verse numbers [bold text within brackets] to show the actual verse numbers; and, I will interpret each accordingly.

In these twenty verses, there are five times David clearly wrote the name “Yahweh,” but the NRSV (and their translation cohorts) fail to recognize that as the name told to Moses by YAHWEH. Instead, they diminish that name in English translation as “the Lord.” A soul is “the lord” over its body of flesh; but souls can become demonically possessed (a theme found commonly in Scripture). Those possessions by evil spirits become “the Lord” over one whose soul has been sold into slavery to a spirit of the world (drug addiction, sex addiction, crimes, violence, etc., etc.). This is why a measly identification of YAHWEH as some equal to Satan and his demons is wicked, even if not meant to be so. Christians have been led away from the name of the true God they say they worship, by translators and hired hands who are afraid “Yahweh” is too Jewish for English-speaking pew sitters (paying customers). Thus, I have restored those five erroneous translations to the name written by David.

Relative to this, the first words and the last words of this Psalm of praise are (transliterated) “hal·lū yāh” [two words, not one], which is translated into an English substitute word: “Hallelujah.” Because it is not common practice for Episcopal priests (or any other heads of Christian denominations) to explain what “Hallelujah” means (ignorance is the best excuse), I have restored the proper English translation of those two words, as they say: “Praise YAH!” When that is seen, along with the restorations of “Yahweh,” the short form of “Yahweh,” as “YAH” (caps applied by translators, not Hebrew), then no explanation should be needed. If anyone does ask, “What does “YAH” mean?” then the answer is quick and easy. It all depends on having been taught the name of Yahweh.

There will also be found four times David wrote in the plural number forms of “elohim” and “adonay,” which mean respectively: “gods” and “lords.” These have been translated based on a complete misunderstanding of what those words mean, because it is a common practice of idiocy that takes a plural number word and translates it in the singular, even capitalizing it: as God and Lord. The verse where David penned “adownenu” (meaning “your lords”), the Episcopal Church Prayer Book translates that in the same way they improperly translate “Yahweh,” saying “Yahweh” says “the Lord,” but “adownenu” says, “our Lord.” This possessive form [“your”] is relative to the possession of a soul by Yahweh, where His “angels in the flesh [“elohim”] have risen to the level of leaders, so other souls will also find Yahweh and divinely marry their souls to Yahweh’s Spirit, so those leaders [like David, Isaiah, Paul, and Jesus] were Yahweh’s “lords in the flesh” on earth. The plural number means many can be “gods” and “lords” in the flesh, who are extensions of Yahweh, as His hands. Therefore, I have restored all of this mistranslated words to their transliterated forms.

Because this psalm begins and ends with the pronouncement, “Praise Yah!” it should be seen as the way David’s soul felt, thereby being instructional for all who would sing their own songs of praise to Yahweh. Because David was divinely led (inspired) to write his psalms, each of his words come from the Mind of Yahweh as teaching tools of truth. One can only fully understand the way David felt by having also married one’s soul to Yahweh. Therefore, one should seek to see the truth of what Yahweh led David to write and compare that to one’s own relationship with Yahweh (to whom one should likewise give praise).

In the first verse David wrote the word “elohenu,” which has been translated commonly as saying, “to our God.” First of all, there is no directional preposition that says “to.” That is an imagination, based on thinking “elohim” (a plural number form of “el”) means a singular “god.” Yahweh is the true “God,” and the desire to translate the plural into the singular is to deny there are any other “gods.” The reality is all souls in the flesh who marry Yahweh become His extension on earth, thereby they become “Yahweh” Spiritually. The possessive form that makes “our” come into play is again a statement of the plural number. Thus, the reality of what David sang is “all whose souls have married Yahweh,” so He is “our” Husband. This means the praises sung are relative to one having become one of those “elohim” belonging to Yahweh; and, that is what David felt was “pleasant” and “beautiful,” worthy of “praise.”

In verse two one finds the words “Jerusalem” and “Israel,” which certainly had meaning to David as those places and people on the earth. Still, David knew the meaning behind both of those name, as did Yahweh. This means a verse that is shown to sing “Yahweh rebuilds Jerusalem; he gathers the exiles of Israel” can be transformed to sing for all through eternity as, “builds up teachings of peace Yahweh ; the outcasts of those who retain Yahweh as His elohim he gathers together .” This then sings praise for the wives of Yahweh [His elohim] having established Mosaic Law and teachings that lead souls to marry Yahweh, while herding together those who are outcast by choosing to serve self and other “lords.” By having a core of true faith, that burning light of salvation will attract the outcast, so they can be also gathered as brides of Yahweh.

Verse three then sings praise for those who are outcast. David saw the power of love for Yahweh as what mends broken hearts. In the use of the word “leb,” it is the prior concept of “outcast” that leads the reader to see “heart” as broken. The word itself means “heart,” while also implying “inner self, mind, and will.” For this to be “healed,” the ailment is a lack of Yahweh’s Spirit. Once that soul has found love of Yahweh, it can then be “bound” by the agreement of marriage. Thus, the bandages are the laws of the Covenant, which one’s “inner self” fully agrees to uphold.

In verse four, the third-person “he” can certainly mean Yahweh, but when Spiritual marriage is seen as the “binding” that “heals wounded” souls, the third-person equally applies to “she” as well. All souls, regardless of their sexual gender in the flesh, are then one of the “stars counted.” All of the wives of Yahweh have received the eternal light of truth within their “inner selves.” All are “counted” equally. To this degree, the names of all wives of Yahweh are known, more than saying Yahweh supplies names to distant stars that He never forgets. While that is true too, one sings songs of praise about Yahweh remembering one’s own name, when it takes on His name in divine marriage.

From this naming of His wives, David then sang in verse five about the “adownenu,” which is the possessive form of “adonay,” as “our lords.” Here, there is no attempt to add “to” to this word in translation, as was prior with “elohenu” in verse one. Again, the “our” is a plural reference to all those souls who have become the “lords” that lead other souls (the “outcast”) to become themselves “Yahweh elohim.” Thus, the element of “greatness” that those who are possessed by Yahweh find as “ours” is “mighty in power.” While the word “koach” is used here and translated as a word denoting amazing strength (such as that possessed by Samson), the root word means “little reptile,” like a “lizard.” When the word “adownenu” is shown by the NRSV to be “our Lord,” that forces them to adjust a word meaning “lizard” to say “in power,” when there is nothing ‘lizardly’ or ‘reptilelike’ in Yahweh. This becomes a significant statement about how a soul-flesh entity (such as Samson) could receive “might in power,” above and beyond what normal humans can possess. This use of “koach” is then intended to state it is unseen (like lizards hiding under rocks) that darts out when needed. It is then not some overt display of righteousness, like some musclebound beachcomber.

When the serpent is recalled from Genesis three, it was a reptile that was the wisest of all animals. When the word “koach” is then linked to David singing, “there is no limit to his wisdom” (actually written: “his understanding insurmountable”), this sings of a “mighty” ability to convince other souls to see the light of truth, which is a talent of ministry that today’s priests lack. To lead to a word about “understanding” from the “great of us who have been tasked as lords,” ministry is not about force. It is about simply telling the truth and let the “lizard” in other souls and minds see it for themselves. That is a power that cannot be greater.

Verse six then sings praise that those souls who “humble” themselves in submission to Yahweh, they will be “lifted up.” That does not mean physically, as making one stand up, as much as it means one takes a higher stance in the way one lives one’s life. By being “humble” one becomes closer to Yahweh. Those souls that reject Yahweh in marriage, or who reject those souls in the flesh that have shown themselves to be “humble,” they will continue to live “wicked” lives. The third-person “he” that “casts down the wicked” is now more a case of being without the ”uplift” that “Yahweh” provides, such that the soul rejecting a “humble” state “casts down” oneself. It is then that lower state of being that lives “wickedly.” The “ground” those souls find is the graves their dead bodies are placed in, leaving those souls to be judged for their ‘wicked” deeds.

Verse seven then says, “sing to Yahweh with thanksgiving,” which is a soul being in love with ‘her’ Husband. Thanks are given because of Yahweh having taken one soul as His wife. That change in one’s being, which is worthy of singing praises that say “thank you Yahweh,” is how the second half of this verse uses “elohenu” again [as “lelohenu”], where the possession of a plural “our” says “praise” is deserved for Yahweh making one soul part of the many souls that serve Him out of love. The “praise” due is oneself becoming one of Yahweh’s “angels in the flesh,” raised on earth to become “lords” that lead others to His marriage altar.

Because David played the “harp” when he became divinely inspired to sing, play, and write songs for others, the “harp” reflects every soul’s ‘musical instrument’ of “praise.” This is a talent aided by Yahweh’s presence and not something honed to become a business proposition, as religion sold. Returning to the use of “koach” as a “lizard,” that use of a religious talent would be demonic possession. The “lizard” in those cases are the serpent. One needs to resonate as Yahweh sees one’s talents best put on display, so others will be led by the purity of the vibrations one’s soul emits.

In verse eight (which the Episcopal Church chose to divide and add to), the theme is clearly growth on the earth. The clouds bring rain from above, making the ground receptive to seeds, which then grow lush and green. While that metaphor can be seen as reflecting the ways of Yahweh in His wives, there is a better way to read these words. The “cloud of the heavens” is the invisibility of the Spirt, with the Spirit being the presence of Yahweh in the soul-bodies of His wives. While this can be seen vaguely and clearly sensed, it is the nebulosity of Yahweh in physical form that is the metaphor of “heavenly cloud.” Then, when David sang of “preparing the earth,” one must see the physical bodies surrounding a soul as the “matter” that is of the world. It is the invisible presence of Yahweh within that “prepares” the body to reject the temptations of sin and accept the Will of Yahweh, as a new wife. Finally, when the growth is seen to come from the “rain,” covering the ”mountainside,” this is the outpouring of Spirit on one of Yahweh’s “Messiahs” or “Anointed ones,” who will produce good fruits in ministry. The “mountains” of ministry are those “lords” spoken of prior.

Verse nine, the metaphor is of being fed spiritual food. This is what true ministers in service of Yahweh teach. These teachings feed the “beasts” that are the burden of human life on earth. Everything that come to one comes because of the labors demanded to bring that which is desired. All men and women as slaves to the world, thereby beasts of burden that cannot rest until death. The symbolism of the “raven” is as a voice of wisdom. Instead of “young,” the root word written is “bene,” which means “sons.” This then sings of the offspring of Yahweh, as His Sons, who have the ability to speak wisely to those who must know salvation does not come without a total commitment, with absolute subjection to the Will of Yahweh (the Covenant).

In verse ten the metaphor of horses and runners is seen. The “strength of a horse” is greater than one man’s strength; but this is “not” what Yahweh seeks in His wives. In the story of Gideon defeating the Medians, Yahweh took “delight” in having Gideon sending home the strongest soldiers, choosing to keep only three hundred of the poorest excuses of military men. The meaning says Yahweh does not look for the humans with physical strengths to serve Him as His subjects. As for runners, these were the messengers used by armies, to communicate by long distances. Yahweh does not take “delight” in those human beings who are the fastest to check the Internet (libraries in olden times) and read up on every intellectual’s opinions on Scripture. Yahweh takes delight in those like Ezekiel, who when asked a question of some complexity said, “You know, Yahweh.” The messenger is within in Yahweh’s wives, because they can hear His voice faster than any man can run to find Yahweh’s voice.

In verse eleven the element of “fearing Yahweh” is posed. This gives the impression that one cowers before Yahweh as a slave physically defeated by Yahweh’s strength. That is not the case at all. David is singing praise to one having found the presence of Yahweh within, which is so great one then “fears” ever slipping up and losing that presence. That “fear of Yahweh” is then a motivation a soul has to please Yahweh, because His love is too valuable to lose. This then leads to David singing about the “hope” that fills one’s being, once one’s soul knows it has been forgive all past sins. That is the “mercy” one “fears” losing. Yahweh is then one being promised eternal salvation, in return for deep commitment and loyalty.

Before, in verse two, David wrote “Jerusalem,” which I said should be read as the meaning behind the name, which is “teaching place of peace.” In verse twelve he repeats this word, where he sings “praise to teaching peace coming from Yahweh.” He then adds the name “Zion,” while using a form of “elohim” that says, “your gods” [“elohayik”]. Again, realizing that all forms of “elohim” are the wife-souls merged with Yahweh’s Spirit, “your” is also takes on a plural distinction that states possession. The “praise” that David now says to give is to being given the ability to take the baptism of Spirit into those who are “dry places” [the meaning of “zion”]. With all concept of specific places in the world removed, this verse can easily be sung as praises by souls subjected to Yahweh out of love.

Verse thirteen then has David singing praise for Yahweh having “strengthened the bars of your gates,” where the possessive use of “your” is clearly attached to the plural number of “gates.” Because a “gate” is an entranceway, the “strengthening of bars” means being given the ability to choose what enters and exits. Sin cannot enter, while love can be let to freely leave from one to others. This usage of “gates” has to make one remember Jesus saying he was the gate to the sheepfold and no one could enter except through him. This verse of David sings praise to Jesus being the “strength” added that makes one become Jesus resurrected, as the “gates” possessed by his soul. When David then followed this up talking about the “children within you,” which is a plural of one Jesus is each child], being reborn as Jesus is “your blessing.”

Verse fourteen then sings, “he makes your borders peace ; with the finest wheat , fills you .” This becomes David singing of the granary that one metaphorically becomes, when married to Yahweh. The “peace” of Yahweh expands to every corner of one’s being, so no place in one’s soul-body is untouched or unfilled. From “wheat” comes bread, so one becomes a “house of bread” [the meaning of Bethlehem], with the “finest” [the “fat”] being the Son of Yahweh that has been born within one’s soul. David is then singing praise for one becoming spiritual food, which is how Jesus could say, “You must eat my body and drink my blood.”

Verse fifteen then sings praise to one’s being “sent out” into ministry, as the source of spiritual food for others. This food is then dispensed verbally, by Yahweh’s utterances coming from the Son, in one’s body of flesh. That body of flesh is “the earth,” and it is taken to other bodies of flesh for them to consume the Word. This speech is not something prepared and taken to a podium as papers or notecards. It is instantly being filled with the Word, not having to think about what one says beforehand. In this way, where “speech runs swiftly,” the truth surprises the speaker, while amazing the listener.

In verses sixteen through eighteen the metaphor takes on a projection of warmth that thaws that which is cold. The “snow” is like a blanket of ice crystals, but Yahweh transforms that coldness to a warm fuzzy mohair blanket (“wool”). The “frost” is frozen dew that is blown away like transformed “ashes” that feeds the earth. The hard frozen projectiles that fall from the sky (“hail”) are turned into “morsels” of manna that are mere tests of the truth. The Word warms cold “faces,” so nothing negative about the truth “can stand.” Yahweh “sends out” His ministers who spread His “Word.” It melts away all resistance and becomes like Jesus breathing to his disciples: “Receive the Spirit.” It blows into their souls and causes the Spirit’s outpouring to flow into new brides of Yahweh.

In verse nineteen we read: “He declares his word to Jacob, his statutes and his judgments to Israel,” where again names must be transformed into the meaning behind the names. This says, “he is conspicuous in words spoken to supplant ; his statutes and judgments to who retains Yahweh as His elohim .” This can now be seen as David saying the overnight wrestling match between Jacob and his own soul was a great debate over religious philosophy. Jacob satisfied his soul by saying sins were necessary evils; but Yahweh spoke through his soul and made Jacob clearly see the error of his ways. For all Jacob’s efforts to “supplant” his claims over that expected to be others’, he saw his own judgment – as a soul before Yahweh – and saw clearly how many sins he had committed (before the Covenant was brought down by Moses, hundreds of years later). That submission to a higher self earned Jacob the right to become in the name of Yahweh (the meaning of “Israel”).

In verse twenty, rather than read “nation,” one should read “people.” Yahweh does not marry “nations.” His only concern is saving souls and returning them to Him, rightfully. This means “nations” are not judged, as they are where sin is allowed to exist [in the world, on the material plane]. It is the individual souls that fill the “people” who will face “judgment” by Yahweh. That is why Yahweh marries souls and transforms souls into angels in the flesh [“elohim”], who them become His ”lords” on the earth. It is their presence, as the wives of Yahweh that David sang praises for. He was one and he thanked Yahweh for giving him that opportunity to serve Yahweh as his wife.

Everything about this son “praises Yahweh.” It is how true Christians are expected to be. That is made difficult when nobody is taught the name of Yahweh and told the truth of words like “elohim” and “adonay.” People regularly say, “Hallelujah!” without having a clue what that means.

As a song to be sung aloud on the first Sunday after Christmas, this long song of David is meant to shine the light of praise on those who have yet to marry their souls to Yahweh. With baby Jesus only a day old, according to Christmas being yesterday (on December 26th), this song sings that Jesus comes ready, willing, and able to become one’s Jerusalem (a teaching place of peace). One is not expected to teach baby Jesus anything. It says to sing a song that praises Yahweh, because one just gave birth to His Son, as the wife of Yahweh and the mother of Jesus reborn. What could be more praiseworthy than that?

Galatians, Language, Teaching

Galatians 3:23-25; 4:4-7 – How to inherit eternal life

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Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian.

But when the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law, so that we might receive adoption as children. And because you are children, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave but a child, and if a child then also an heir, through God.

——————–

This is the Epistle reading selection to be read aloud on the first Sunday after Christmas, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Isaiah, where the prophet wrote, “and you shall be called by a new name that the mouth of Yahweh will give.” That reading will be followed by a singing of Psalm 147, where David wrote: “For he has strengthened the bars of your gates; he has blessed your children within you. He has established peace on your borders; he satisfies you with the finest wheat.” All will accompany the Gospel reading from John, where the saint wrote: “To all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.”

This reading can be called ‘cherry picking,’ because only a clump of words from one chapter (a branch of the ‘Galatians tree’) is placed in a basket with a clump from another one. In this case, the two selected sets of verses mesh well together, as one sets up the other, while the other explains the first. Still, to read the above translation into English, it is easy for a pew-sitter to hear orated: “blah blah law blah blah faith blah blah Jesus, God, Father.” Every Epistle reading is written in a divine language that is designed to put the lazy to sleep; so, only the true Christians will lean forward and say, “Wait a minute. Did I just hear what I think I heard? I need to look at this closer.”

The above translation is a paraphrase, based on a translation service having no clue how to read divine texts. Because the Bibles printed in English are the only versions all mono-linguistic American Christians have ever heard read aloud to them (most do not own Bibles, thus they rarely read it themselves), they go to church and leave church thinking all the Biblical figures spoke English, believing Jesus of Nazareth’s whole name was Jesus Christ. American Episcopalians avoid pre-church Bible Studies classes in droves, attending church to politely let all the reading and singing be over with, attending only there for the ten-minute priest confirmation that sins are okay, because everything is forgiven by Jesus. For that affirmation they drop a twenty in the basket, eat a wafer and sip some wine. Then they go on their lives as they had before, with nothing changed.

Because these seven verses come from two chapters, it is important to realize what is said in each chapter, before connecting the two together. In my effort to discern what is written, I have to read the Greek text in segments, based on marks of punctuation. Each segment of words makes an important statement that must be discerned separately. In that endeavor, I have looked up each word to carefully place English translations that are not only viable, but also closer to the truth of the form in which the Greek words are written.

In the following, I will list the segments by verse in the Greek, to be followed by my English translations. I recommend the reader here to compare the NRSV translations above with what I have translated. The point is to see if the reader can discern what Paul intended, writing by divine inspiration. If Paul were writing as just a man who knew Greek, he would have written under the name Saul; and, he would not have changed from his opinion that Saul had [kill the Christian Jews]. In this regard, the first word is capitalized, which translates as “Before,” and that word should be read as a divinely elevated reference to a Spiritual transformation that Paul knew, as Saul. The capitalization acts as a “Before” and after series of verses.

23

Pro tou de elthein tēn pistin ,

hypo nomon ephrouroumetha ,

synkleiomenoi eis tēn mellousan pistin apokalyphthēnai ,

24

hōste ho nomos paidagōgos hēmōn geogonen ,

eis Christon ,

hina ek pisteōs dikaiōthōmen .

25

elthousēs de tēs pisteōs ,

ouketi hypo paidagōgon semen .

—–

23

Before of what now came this trust ,

under custom we are held prisoner ,

having been enclosed together towards this future belief to be disclosed ,

24

so that this law guide of us has become a new state of being ,

union Anointed one ,

in order that from out of faith we might be acquitted .

25

of having come now of this faith ,

no more under a tutor we exist this .

———-

[skipping over the final four verses of chapter three and the first three verses of chapter four]

———-

4

Hote de ēlthen to plērōma tou chronou ,

exapesteilen ho Theos ton Huion autou ,

genomenon ek gynaikos ,

genomenon hypo nomon ,

5

hina tous hypo nomon exagorasē ,

hina tēn huiothesian apolabōmen .

6

Hoti de este huioi ,

exapesteilen ho Theos to Pneuma tou Huiou autou eis tas kardias hēmōn ,

krazon ,

Abba ,

ho Patēr !

7

hōste ouketi ei doulos ,

alla huios ;

ei de huios ,

kai klēronomos dia Theou .

—–

4

When now it had come this that which fills of this of opportune time ,

sent forth this God this Son of him ,

having become out from within of wife ,

having come into being under an influence compelling action ,

5

so that those under an influence compelling action he might rescue from loss ,

in order that this adoption we might have received

6

That now you exist sons ,

sent forth this God this Spirit of this Son of him in union these inner selves of us souls ,

urgently screaming ,

Abba ,

this Father !

7

so then no more you exist a slave ,

except a son ;

forasmuch as now a son ,

kai heir on account of of God .

———-

To interpret what Paul stated in these specific verses, look first at 3:23, which fully says, “Before of what now came this trust , under custom we are held prisoner , having been enclosed together towards this future belief to be disclosed ,” In this, the Greek word “pistin” is stated twice, translated first as “trust” and second as “belief.” This should be seen as a theme for all three verses selected, as another form of this word is found in the next two verses (3:24 and 3:25), with “pisteōs” found written once in each verse. In both of those uses the translation is shown as “faith.” All are valid translations for the root word “pistis,” which can mean “faith, belief, trust, confidence; fidelity, faithfulness.” (Strong’s Usage)

Because verse 23 begins with the capitalized word that means “Before,” with that being specific to Paul’s life prior to taking on that name, he considered himself a devout Jew, to the point that he placed great “trust” is that religion being the best of all on earth. Paul was an example, by projection, of the Jews who had Jesus crucified, such that he was zealous in hunting down and punishing all Jews who believed Jesus was the ‘King of the Jews.’ It was not “faith” that led Saul to act that way, as it was “trust” in what he had been told to “believe.”

In the second segment, I have translated the word that can also say “law” as “custom.” Because Saul (et al) misunderstood the Law of Moses, making up interpretations to suit their needs, as the exclusive religion of Yahweh, they had made those misinterpretations become their “custom” to follow. Because they did not have any way of fully explaining the flaws in their misunderstandings, they and all Jews were “held prisoner” by those misconceptions. Nobody could live up to the “do as I say, not as I do’ reasoning.

The third segment of words is then Paul concluding this element of “trust” in Judaism, where all Jews were “prisoners” of a flawed way of life, that he said all Jews were “together” in being steadfast “believers,” who “trusted” that somewhere down the line – when the Messiah came – everything they “believed” to be true would be “disclosed,” so the truth would finally be known.

Verse 3:24 then fully says, “so that this law guide of us has become a new state of being , union Anointed one , in order that from out of faith we might be acquitted .” In the one capitalized word in this verse (“Christos”), the Greek word for the Hebrew “Messiah” is written. This says the Jews then were like Christians today, in the fact that Paul had explained their “trust” was all dependent on a “future” when all their ”beliefs” would be “discovered” to be a judgment that says, “You did the right thing by not doing anything right.”

Just as the Jews were (forever) waiting for the promised Messiah to come and save them from having lost lands, having sinned, having become impoverished souls, becoming people projecting evils through illnesses, and everything else wrong with them, the Christians today are absolutely no different. People like Saul then are just as pedestalized as heroes today. If a modern Pilate were to offer up Jesus (resurrected in new flesh that looked nothing like the character Christians hang on their wall-crosses at home) and a modern version of the ”notorious prisoner” (remember Paul writing about being prisoners?) Barabbas, modern Christians would also scream out, “Crucify the one saying he is Jesus reborn!!!”

With that understood, verse 3:24 begins by saying “the law” was only a “guide” or “trainer” (with a whip and chair), because (after all) wild lions will be wild lions. The expectation was for “a new state of being” to come … not from everyone personally changing and becoming new beings, but from a “new being” – the Messiah – coming to be that enforcer of the Law. This was the expectation of an external one – a KING – who would solve all the problems the Jews had. Thus, the second segment of words sets apart as important – “upon Messiah.”

Now, in the second segment I have taken the word translating as “upon” or “into” and used the essence of its meaning, as stated by HELPS Word-studies. They write: “eis (a preposition) – properly, into (unto) – literally, “motion into which” implying penetration (“unto,” “union“) to a particular purpose or result.” [I added the bold type and underline.] This segment is then Paul (not Saul) speaking from personal experience of “the Messiah” having come, because Paul had become “Anointed,” from being “in union” with Yahweh’s promise having been delivered.

Rather than stand around not following the Law, without one person in the flesh to be one’s “guide” or “trainer” in what to do, when, and maybe tell why, that person (named Jesus of Nazareth) had already come. By the time Paul was writing this letter (and Paul never met the man Jesus), he had “become a new state of being,” because he himself had come “in union” with the soul of Jesus, making Paul be “Anointed” by Yahweh, so his soul and flesh could become a reborn Jesus. Rather than have a “trust” in “customs” that left one dirty with the stench of sins, receiving the presence of Yahweh and His Son within his being meant Paul’s soul was “acquitted” of all past sins, with a complete personal experience of “the Christ” elevating “belief” to true “faith.”

Seeing that, Paul then wrote verse 3:25, which can be read fully as: “of having come now of this faith , no more under a tutor we exist this .” The first segment of words is Paul now saying that this change, coming about by the Anointment by Yahweh (“Theos,” as only “God” can “Anoint” – humans “anoint” with physical oil) is how the truth of “faith” comes to be. In the second segment he returns to the “trainer, guide, tutor” analogy of what an external set of documents (scrolls or a Holy Bible) can be expected to do to one’s soul. The use of “esmen,” which is the plural statement of “eimi” – meaning “I am,” as “we are” – should be seen as Paul making a statement about ALL who are like Paul (Christs in union) “are” that “new being” that the “Law” made them expect to come. They were no longer “under a tutor,” as they had each and all been reborn as the trainer, guide, tutor – Jesus reborn into new bodies that were Anointed by Yahweh.

These three verses must be read as Paul telling Christians today (through an eternal letter written to Galatians then) that there is no written law or custom that can ever make a soul in a body of flesh be good and do everything exactly as the Law allows. That is a false understanding of what Yahweh sent Moses down from the mountain with. It is like reading a book that is entitled “How to be married,” and after reading that book coming away with the misconception that reading a book about marriage makes one married. It does not because it cannot. The promise of “the Messiah” (in Greek “the Christ”) is all about when one’s soul falls in love with Yahweh and actually becomes “in union” with Him, so one becomes “the Messiah.” These three verses say, “What you thought you knew was wrong; but when you realize the truth, then you will be what you expect to come in somebody else.”

In the leap forward to verse 4:4 we can now read that fully as saying: “When now it had come this that which fills of this of opportune time , sent forth this God this Son of him , having become out from within of wife , having come into being under an influence compelling action ,” These four segments are taking the statements about true “faith,” relative to the “Law” as a “trainer” and making this be clearer as one becoming “in union the Christ” as relative to one having received “the Son” into one’s soul, so one and “the Son” are “in union” in the same body of flesh. In these four verses, words will be found repeating about that “sent forth” from “God,” through His “Spirit,” involving “the Son” a “wife” (thus mother) and “the Father.” All of this must be read as statements of marriage and the purpose of such being to “bring forth” a child.

In the first segment of words in verse four, focus needs to be placed on “comes this which fills,” where the Greek word “plērōma” means, “(a) a fill, fullness; full complement; supply, patch, supplement, (b) fullness, filling, fulfillment, completion.” (Strong’s Usage) This not only says a “time” of “filling” but also “an opportune time” when “fullness” (compared to emptiness or only being partially “filled”) has “come.” The capitalization of “Hote” must be read as divinely elevated to a statement of a timing that is not one’s choosing, but “When” Yahweh deems one is ready. The “filling” is then of His “Spirit.”

With that being understood, the second segment then progresses this state of “completeness” “in union” as “a Christ” of Yahweh, to the realization that the purpose of marriage is to bring forth a child, most importantly a “Son.” When the Greek word “autou” is seen to mean “of him,” the root word “autos” means “(1) self (emphatic) (2) he, she, it (used for the third person pronoun) (3) the same.” (Strong’s Definition) This says that one’s soul has been “filled” so one’s “self” (a “self” equates to a “soul”) is “the same” as Yahweh, which means “the Son the same” becomes oneself. Rather than thinking this is a separate person that is sent to stand beside, in front of, or anywhere external to oneself is then missing the point of oneself being “filled” by “God” so one becomes “the Son” reborn, as “the same” soul of Jesus reborn into one’s own soul. That makes one also (“the same, the self”) Jesus, “the Son.”

Now, the third segment of words is translated by the NRSV as saying, “born of a woman,” which makes ears stand up and think, “That’s Mary!” They then automatically leap to the conclusion that “the Son” coming “from God” is the one we all know as “Jesus.” That is not what Paul wrote, as nowhere is the name Jesus of Nazareth to be found, as that was what the Jews called “the Son” born in Bethlehem, roughly forty years or so earlier (since dead, risen, and ascended). When one looks at what Paul wrote and sees it as, “having become out from within of wife,” well – by golly gee! – the one to whom “God” sent forth a “Son” was the soul of the Saint (all like Paul), who married Yahweh (soul to Spirit “in union”), making that soul become His “wife” (the Greek word “gynaikos” means “wife”), which is then the mother of “the Son” created by “God.” This says one’s soul is a “wife,” which by definition says a spouse for the purpose of bearing children. The truth of marriage is propagation, not to have sex and legally be able to get one’s jollies out.

When one realizes Paul was not just throwing out superfluous stuff, as everything he wrote came from his Christ Mind, as the Word of Yahweh spoken to him by Jesus “the Son,” to understand how Paul was a reflection of all who will be “a wife” and mother from divine marriage to Yahweh, this makes sense of Jesus telling his disciples, while inside a house with Mary and his siblings outside, unable to enter the house because of the crowd, “Here is my mother” and “Here are my brothers.” Each disciple would be reborn in the name of Jesus after he returned on Pentecost Sunday, making each a “wife” of Yahweh; and, also the mother of “the Son” sent back by “God.”

The fourth segment of words in verse four is translated by the NRSV as saying, “born under the law,” but that creates confusion that causes one to seek where all this is said scripturally. The word translated as “law” is “nomon,” which means “usage, custom, law.” Still, the intent of “law” can be defined as being “an influence compelling action.” When one is then said to be “under” such a “compelling influence,” this becomes how Jesus said Yahweh would write the law on the walls of one’s heart (where “heart” means “soul,” or “inner self”). Thus, Paul did not say that Jesus would return in the flesh again, according to what is said in the “law.” He said “the law” will come when one is “under the influence that compels one to act” according to the Will of Yahweh, as commanded by “the Son.” The Book of Acts can then be seen as those done by Saints who had come “under the law,” as Jesuses reborn.

This then led Paul to write verse 4:5, which can be fully seen as saying, “so that those under an influence compelling action he might rescue from loss , in order that this adoption we might have received .” Here, the same word “nomon” is repeated, where the same “influence compelling action” means the failure to comply with the written “law.” That is what leads a soul to become lost in judgment – either total condemnation (the outer darkness) or punishment (reincarnation). The “loss” that offers one’s soul the opportunity to be “rescued” (it is a conditional [subjunctive] “might”] is the presence of an “influence” – “the Son of God” – that is no longer external (in scrolls or a Holy Bible), but internal, “in union” with one’s soul.

In the second segment of words, the focus lands on “adoption” (“huiothesian”), which means “the Son of God” is a separate soul that has been created by Yahweh [call him Adam if you want], whose sole purpose has always be to “save” [call it “rescue”] souls. This is why the angel Gabriel told Mary, “You will name him Jesus,” which is a name that means “Yahweh Will Save.” Because that soul of salvation is separate, when it is “sent forth by God” into the soul of His “wife” [call that divine intercourse to make a baby], the soul of the “wife” and its body of flesh on the earthly plane must be “Anointed.” This makes a soul in the flesh become a “brother” to every other soul likewise married to Yahweh and “Anointed,” with each being a new resurrection of Jesus, making each be “the Son” resurrected within a “wife” of Yahweh, making Yahweh be both the Husband and the Father. Because His “Son” is in new flesh, that flesh becomes “a Christ” reborn, and the soul-body is “adopted” as another “Son of God.”

Paul then wrote verse 4:6, which can be fully read as stating, “That now you exist sons , sent forth this God this Spirit of this Son of him in union these inner selves of us souls , urgently screaming , Abba , this Father !” In this, the Greek word “este” is a repeat of the previous plural form “esmen,” used in verse 3:25. The intent is the same, only now in the singular number, where the second person (“you”) is used to denote one’s new “existence” (“you are”). That singularity is then applied globally to the many, so that all like Paul “are sons” [“adopted”]. This must not be seen as exclusive of females, as all humanity (males and females alike) are deemed “wives.” This means souls in flesh take on a feminine essence; but when a soul is married to Yahweh and receives His “Son,” all souls that are “wives” also become “sons,” as Jesus reborn into the souls of males and females alike.

The second segment of words then explains this as a distinction “sent forth” by Yahweh, which comes through His “Spirit.” The “Spirit” is when one is “Anointed” (“a Christ”) meaning it is not the last name of Jesus, but instead a description of one being “in the name of Yahweh.” When that marriage produces “this Son of him in union with these inner selves of us souls,” then one is “in the name of Jesus,” because that means “Yahweh Saves.” That is when both names can be combined, as “of Jesus,” and “of Christ,” or vice versa.

It is this presence of Jesus – “the Son of him” (remembering “of him” means “of self, of same”) – then one’s soul rejoices loudly, “urgently screaming” (a viable translation of “krazon”) what “the Son” tells one to say. This is the truth of the Gospel or “Good news.” It is too good to keep in and not scream out urgently, so others can hear. It is this voice that leads one to speak that then identifies Yahweh as “Abba,” the Aramaic word for the following words written, “this Father.” This is spoken because “the Son” is within one’s soul AND one’s soul has been “adopted” by Yahweh as His “son.” The exclamation point confirms the translation “urgently screams.”

This then led Paul to write verse 4:7, which can now be read fully as: “so then no more you exist a slave , except a son ; forasmuch as now a son , kai heir on account of of God .” Once again we find a word that is rooted in “I am” (“eimi”), which needs to be seen as “one being” (“you are”) “in union” with Yahweh (the Big “I AM”). The transformation is relative to being “a slave” to the world, of which one’s body of flesh is inclined to join and to which it will return upon one’s death. By becoming Jesus reborn, the lures of the material realm no longer draw one away from the ways of righteousness, which is the true meaning of the “Law,” and being a ”wife” of Yahweh. Diving “union” with Yahweh brings His “Spirit” that is cleansing righteousness, along with His “Son” Jesus within, being one’s brother who becomes one’s “guide” in righteousness. This is because one has become an “exception” to the “custom” that “death and taxes are the only certainties of life.” As “a son” divinely married and reborn in “adoption,” one is “except” the norm and the typical.

Following a semi-colon mark, separating the first two segment’s statement with a new relative but different statement, Paul said this change in one’s being, as holding the importance of “now a son,” brings on the great importance of inheritance. Here, the only use of the word “kai” is found in these selected verses. The word’s placement, at the beginning of the last segment of words in verse seven, says being an ”heir” is very significant. When the young, rich man asked Jesus, “What must I do to inherit eternal life,” the answer is more than simply being Jewish. It is more than being proficient in what the “Law” says (being able to quote English mistranslations and speak the gibberish of making people think you have a clue what Scripture means). It is more than having more things than one needs, simply to say one is wealthy because God or Jesus made me rich … because I am so good. Paul said, “To be an “heir,” one has to serve “God” (Yahweh).” One must be a “Son” of Yahweh to be on the “inheritance” list. Yahweh will read from that list on one’s Judgment Day. The Greek word “dia” means “through, on account of, because of,” which is a word that makes it clear that there can be no “inheriting eternal life” without doing as this selection of seven verses from Paul’s letter to the Galatians say. One can only find salvation through marriage to Yahweh (“Theos”) and giving birth to His “Son.” That is why this is selected for the first Sunday after Christmas.

John, Language, Teaching

John 1:1-18 – Finding the Word under the tree on Christmas morning

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In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.

There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light. The true light, which enlightens everyone, was coming into the world.

He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.

And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. (John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.'”) From his fullness we have all received, grace upon grace. The law indeed was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.

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This is the Gospel reading that will be read aloud by a priest on the first Sunday after Christmas, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Isaiah, where the prophet sang, “as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels. For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up.” Following that will be a singing of Psalm 147, where David wrote: “[Yahweh] heals the brokenhearted and binds up their wounds. He counts the number of the stars and calls them all by their names.” Those two will be followed by a reading from Paul’s letter to the Galatians, where the saint wrote to true Christians saying, “Because you are children, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!”’ All of those readings will accompany this reading from John.

In November 2017, I posted two commentaries about this reading. I updated the second in January 2021. The first is entitled “The Birth of the Word,” and the second is entitled “Deeper View.” Feel free to examine either of those articles (or both) by searching this site. I can assure you that the depth of interpretation I placed in both of those commentaries show just how must is said in these eighteen verses. Every word is divinely inspired by Yahweh, who knows everything about the “Word” and how that relates to both “John” and Jesus. Because I have already written about this reading, in length, I will now focus on aspects that were not as clear to me four years ago.

Because it has only recently dawned on me that the date of December 25th is more relative to the actual birthdate of John the Baptist, than to Jesus, I want to focus my interpretations now on John (the Gospel writer) speaking about John the Baptist. Because nothing is written that clearly states the named “John” to be a relative of Jesus, with nothing specifically naming Jesus, it is important to look at what John wrote as being the inspirations of Yahweh.

First of all, the writing of a capitalized “Logos” three times, surrounding a twice named “God” (as “Theon” and “Theos”), this cannot simply be grasped as John calling Jesus “the Word.” Because “the Word” was from the beginning and “was with” and “was God,” this speaks loudly (through capitalization) that Yahweh speaks through souls born into human flesh, which began when Yahweh created the first of His elohim to do His works of the Creation. In that, I explained that “Logos” means more than speaking, as it also means “Plan.” Therefore, the “Plan” has always been (from “the beginning”) Yahweh commands and His angels obey.

The implication that John was referring to Jesus when he wrote “Logos” can be seen as true, but by writing “Logos” he left Jesus as the name that is the “Word” of “God” that says “Yahweh Will Save.” In that sense, the “Word” is present in every soul that speaks as an extension of Yahweh on the earth. Thus Jesus was Adam, Noah, Abraham, Moses, Elijah, and others, while not going by that specific name. This means Yahweh Will Save through “the Word” coming into all who will completely serve Him.

For John to then differentiate from “the Word,” by saying “There came a man having been sent from God , name to him John”, this says the many souls who have served Yahweh in the past, all having received “the Word” into their being are granted eternal life. In that eternity of service to Yahweh, those souls will be reissued (so to speak) as reincarnated souls in human flesh, with the divinity of “the Word” still one with those souls. This says the soul possessing the body of flesh that would be named “John” was an angel (also called one of the elohim of Yahweh) reborn in flesh to again serve Yahweh. The name “John” (as “Iōannēs”) means, “Yah Is Gracious” or “Yah Has Been Gracious.” Because the author of this Gospel is also named “John,” the same can be said of both souls. This says the graciousness of Yahweh that has been placed upon both souls named “John” is they both equally possessed “the Word” of Him.

When John wrote that John was “a witness,” from the Greek word “martyrian,” this must not be read as John’s only role was to see Jesus and then tap him on the shoulder, saying, “You’re the guy!” The meaning of “witness” says John was “the Word,” as one who knew that divine closeness – as ONE with Yahweh – in the same way Jesus would come. While both Jesus and John were divinely conceived (it is doubtful Elizabeth was impregnated by Zechariah, with him knowing that deed hadn’t happened, causing him to laugh at Gabriel) and holy as fetuses, John knew Jesus was the soul that had been ALWAYS “the Word.” John’s soul had at one time been in a body of flesh that was a sinner; but once he submitted to marrying his soul to Yahweh, Yahweh then sent into his soul the soul of “the Word,” which forevermore saved that soul. John is then the “witness” for all souls like his (at one time prior), who will allow eternal life changes to enter their souls.

When John then said John the Baptist would be a “witness concerning the light” [“martyrēsē peri tou phōtos”], the “light” must be realized as the opposite of darkness, such that “light” is eternal life, while darkness is the repetitiveness of death, which for a soul means reincarnations. John was then a soul with personal knowledge of salvation, whose knowledge of eternal life was not ‘book read’ but a soul that retained salvation, sent back into the realm of darkness as a messenger of Yahweh about salvation. John would be known as one who immersed other souls with the inundation of “the Word” that made other souls aware of the need to cease sinning, forevermore. That cleansing by awareness would prepare other souls to ‘step into the light of truth’ and marry their own souls to Yahweh.

When Gospel John wrote that “the Word was made flesh and dwelled among us,” this is more a lasting truth than his writing hind-sightedly about Jesus (or John the Baptist), as this is simply more truth about Yahweh having created “the Word in the beginning.” All prophets, apostles and saint, at all times, are “the Word made flesh.” It “dwells among us” as us – one with our being, one with each soul. Jesus was the soul made to be “the Word” for all souls that would take the step of commitment and marry Yahweh. At that point of divine union, all those souls will behold the glory of “the Word” in oneself, with each knowing the truth of having been reborn as “the only begotten of the Father.” Each soul filled with “the Word” will become “the Son” reborn.

When John wrote that John the Baptist would cry out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.’” A better translation is, “This existed of whom I am speaking, ‘This behind me coming , has precedence over me , because before me it existed.’” In that, John is saying his soul has become merged with the soul of “the Word,” which overcomes the soul of John, who had once been a sinner. The precedence that “the Word” has over John’s soul is due to John’s soul being in complete submission to Yahweh, allowing his soul to be led by “the Word.” The reason is John’s soul has become led by the soul Yahweh created for the purpose of saving souls [which is named “Jesus”].

John the Gospel writer was enlightened in the same way as was John the Baptist. Both Johns were souls that had been reborn with “the Word,” which allowed them to be born as souls previously saved, reincarnated to be messengers of Yahweh, speaking “the Word.” This needs to be seen as the reason behind these words being chosen as the Gospel reading for the first Sunday after Christmas. The birth of John the Baptist is more aligned with what modern Christians know as “Christmas,” which comes on December 25th. John the Baptist would have been born in the tenth month (December means “the Tenth month”), as Elizabeth became pregnant in the first month (Nisan), so the tenth month in the Hebrew calendar is Tevet.

The Hebrew month Kislev is the ninth month, which is the equivalent of the time between November and December. It is much like the astrological sign Sagittarius (approximately November 23 and December 21). With Zechariah told by Gabriel his barren wife was pregnant six months before he told Mary she was pregnant with Jesus, a nine-month pregnancy for Elizabeth would have ended in early Kislev, which is the equivalent of the astrological sign Capricorn (about December 21 to January 21). This makes the Winter Solstice (usually December 21 or 22) and the timing of Christmas (December 25) be symbolically chosen to reflect the darkness of a soul (one who is a sinner) needing to be cleansed (John the Baptizer), so a soul is prepared to receive the light of “the Word,” which is when the soul of Jesus is resurrected within a former sinner’s soul, married to Yahweh on Christmas Day, and made pregnant with his soul to come.

This is the meaning of this Gospel reading. John was saying each soul that is to be saved must first become like John the Baptist and repent one’s past life of waywardness. The first Sunday of Christmas is then when one wakes up from one’s ‘wedding night’ feeling the glow of Gabriel saying, “You’re pregnant with a child that will be named Jesus.” That means to begin preparations for bringing a new self into the world, one whose ways are now righteous, with sinning the ways of the past cut free. This means the gift giving of Christmas is all one’s past sins being washed clean.