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Acts, Language, Teaching

Acts 9:1-6, (7-20) – Saul, Saul, why do you persecute me?

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Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem. Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice saying to him, “Saul, Saul, why do you persecute me?” He asked, “Who are you, Lord?” The reply came, “I am Jesus, whom you are persecuting. But get up and enter the city, and you will be told what you are to do.” [The men who were traveling with him stood speechless because they heard the voice but saw no one. Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus. For three days he was without sight, and neither ate nor drank.

Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, “Ananias.” He answered, “Here I am, Lord.” The Lord said to him, “Get up and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul. At this moment he is praying, and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem; and here he has authority from the chief priests to bind all who invoke your name.” But the Lord said to him, “Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel; I myself will show him how much he must suffer for the sake of my name.” So Ananias went and entered the house. He laid his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on your way here, has sent me so that you may regain your sight and be filled with the Holy Spirit.” And immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, and after taking some food, he regained his strength.

For several days he was with the disciples in Damascus, and immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.”]

——————–

This is the mandatory “First Reading” that comes from the Book of Acts. It will be read aloud on the third Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of Psalm 30, where David wrote, “You brought me up, Yahweh, from the dead; you restored my life as I was going down to the grave.” That song will be followed by a reading from Revelation, where John wrote: “I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, singing with full voice, “Worthy is the Lamb that was slaughtered to receive power and wealth and wisdom and might and honor and glory and blessing!”’ All will accompany the Gospel reading from John, where the prophet wrote, “Jesus said to them, “Bring some of the fish that you have just caught.” So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred fifty-three of them; and though there were so many, the net was not torn.”

In this mandatory reading from Acts 9, which is only read on this third Sunday of Easter, in the Year C schedule, this must be understood as telling of the acts of surrender, the giving of oneself to Yahweh. this is the story of Paul’s conversion; but there is no mention of that name here. The name “Saul” is written six times (a NRSV presentation of a seventh is not written, so I have stricken it out). The name “Saul” means “Asked For.”

In verse one is written “mathētas tou Kyriou,” which is translated above as “disciples of the Lord.” The Genitive case in “tou Kyriou” makes this better understood as “of this of Lord.” The possessive statement – “of Lord” – makes it easier to realize the persecution that Saul took out on “disciples, pupils, learners,” was “breathing threats kai murder” (terrible sins) against those who were no longer who they had been, as they (having been raised from dead) were possessed divinely by the soul of Jesus. The presence of that soul then had the old “disciples” submit to Yahweh and the resurrection of His Son, so Jesus’ soul became the “Lord” of their souls. That is the truth “of this” relationship with Jesus, Jesus had gained possession, “of this of Lord.” The capitalization of “Kyriou” divinely elevates this from a physical student-teacher relationship (physical Jesus was forever gone), to a spiritual one, uniting two souls as one, with the soul of Jesus becoming the “Lord of” the two.

When we read that Saul went to the high priest (Caiaphas) and asked “for letters to the synagogues at Damascus,” the use of “synagogues” (from “synagōgas”) means a written introduction to all the Jewish “gathering places” or houses of “assembly,” saying Saul had Jerusalem’s authorization to take any Jew who said Jesus was his or her “Lord” prisoner, and take them “bound” back to Jerusalem to be tried for heresy and slander. The use of “synagogue,” instead of “churches” (“ecclesia”), says Jewish Christians did not gather separately. The meaning of “ekklesia” was less about a place where Christians gathered together, as that would be the epitome of “preaching to the choir.” An “ekklesia” is the true meaning of a “church,” which is wherever two or three (a traveling ministry group) were each in the “name of Jesus” – each Spiritually possessed – so Jesus was there in each. That is the truth behind the term “Christianity” – ALL are Christs in the name of Jesus.

To see that Saul planned to travel to Damascus, thus he sought a permission letter to round up those preaching in the name of Jesus there and arrest them, the name “Damascus” makes this trip more than coincidental. While the precise name is unsure, it is believed to be close to meaning “The Beginning Of Salvation.” This is based on the Hebrew word “dammasq” having that essence of “Salvation. This is opposed to the Greek meaning of “Damascus” means “tameness” of “synchronicity.” While those can still be read here, the capitalization makes these be a divinely elevated state that says “Saul” (“Asked For”) was heading to a Spiritual transformation (one he did not expect).

When the NRSV translates, “suddenly a light from heaven flashed around [Saul],” the Greek word “periēstrapsen” is the third-person past tense version of the word meaning “to tie around,” implying “flashing around like lightning.” This must be understood as a spiritual “shining” (from “light” – “phōs”) that only targeted Saul. Because it came “from heaven,” that metaphor must be read as “spiritual” in nature, not visible to human eyes. Thus, anyone traveling with Saul would not have witnessed this “sudden light.”

When we read that Saul “fell to the ground,” the Greek word “pesōn” means “having fallen” (Aorist participle), with the next words literally saying, “on the basis of this earth.” Here, “earth” (“gēn”) must be read as meaning “of this world” or “of the flesh;” so, the metaphor says the sudden light flashed around Saul because he had become like a “fallen” angel, serving Lucifer, not Yahweh. Whether Saul fell down off a mule or tripped on a stone while walking, the literal fall is minor, compared to this spiritual encounter. This is due to the soul of Saul having sunk to such a lowly state of existence.

When we then read that Saul heard a voice, this voice was like the light, as it was inaudible to anyone else nearby. The repeating of “Saul, Saul,” is saying, “You Asked For this by serving Satan.” Then, saying, “You Are Asked For elsewhere; and, this light and voice comes to you because Yahweh wants your soul not to go to Satan.”

When we then read that Saul was asked, “why me do you persecute?” it becomes imperative to know “Jesus” (jumping ahead to that identification) had been dead and gone (physically) for some time. The “disciples of this of Lord,” whom Saul did persecute, were each Jesus’ soul resurrected into their soul-flesh; so, Saul persecuted Jesus many times over. He was heading to a place to round up some more Jesuses to take back to Jerusalem and persecute.

When we read of Saul asking, “Who are you, Lord?” the reality of the Greek written (“Tis ei , Kyrie ?”) literally translates to ask, “Who you exist , Lord ?” That should be read as if Saul thought he had died. He was asking if he had gone to heaven, where Yahweh was the “Lord.”

Then, Saul was told, “I am Jesus , who you are persecuting .” In that, the capitalized “Egō” is a divinely elevated statement of “I,” which in the first-person becomes Yahweh – as “I AM.” Following that is the word “eimi,” which says in the lower-case, “I am.” To then use the capitalized “Jesus,” which is divinely elevated to be the meaning behind the name, saying “Yah Saves,” then what Saul was told by a voice said, “Yahweh speaks through His creation, who is His Salvation.” Keep in mind that Saul (“Asked For”) was headed to “The Beginning Of Salvation” (“Damascus”).

Because the voice of Jesus is heard by Saul, identified as the soul who speaks for the Father, the soul of Jesus had already penetrated the soul of Saul. The presence of Jesus had cast out the demons that had possessed Saul’s soul. In this regard, verse five includes the following statements within brackets (seen as asides, so the NRSV throws all asides out the window).

“{sklēron soi pros kentra laktizein} . {tremōn te kai thambōn eipi , Kyrie , ti me theleis poiēsai} .”

That literally translates to state: “{harsh to you towards stings to kick} . {him trembling both kai he astonishing said , Lord , what myself to you intend to do} .” This second aside, stated by Saul, is not ended with a question mark. As such, Saul knew instantly – in his soul (thus the aside brackets, indicating an unspoken awareness) – his actions had become cruel, placing others under his feet, as if he was of some superior race of mankind, with some god-given (not God-given) right to persecute whoever he deemed fit. The soul of Saul “both trembles” with fear, but importantly, he felt an overwhelming presence within him, which brought “astonishment” along with his fear. His fear was of Yahweh (which should be). His astonishment was from the Spirit bringing into Saul’s soul the soul of Jesus, which made him realize how wrong he had been and how little he knew. Therefore, he recognized the soul of Jesus as his “Lord;” so, Saul submitted to that “Lord,” saying, “do whatever you intend for me to do.”

It is here that verse six has the voice of Jesus tell Saul, “get up and enter the city, and you will be told what you are to do.” Knowing what was said silently by Saul’s soul to the soul of Jesus, unheard by those with Saul, this command given is then said to be heard by Saul’s travel companions. However, there was no physical source for the voice seen. In the use of “anastēthi,” translated cheaply as “get up,” the image still has Saul “haven fallen on the ground,” so a command to “get up” makes sense to a common reader (and translator). However, the word means “raise up,” where Strong’s specifically says this word implies, “I rise from among (the) dead.” This (regardless if Saul was laying on the ground or not) speaks spiritually, as a command for Saul to stop sinning and sentencing his soul to eternal death.

When verse eight says, “Saul got up from the ground, and though his eyes were open, he could see nothing,” this indicates that the soul of Saul was indeed spiritually raised; so, he was no longer the bad hombre he thought he was before. His eyes were opened, but he no longer saw anything of the world as he had before. Saul found his soul alone was utterly blind to the spiritual reality that he said he revered. Saul could see nothing, because Saul’s physical eyes would no longer allow his brain to process external stimuli in the only way his brain knew. Thus, from being divinely “raised” and fully “awake” (from “ēgerthē” beginning verse eight), Saul could no longer see as Saul had before, his vision was then blocked from reaching his brain. Therefore, big bad Saul had to be led around by the hand, like a little child.

In the naming of “Ananias,” saying he was “a certain disciple in Damascus” (“tis mathētēs”) this says Ananias was another who was led as Jesus reborn. His name means “Yah Has Been Gracious” or “Graciously Given Of Yah.” This makes the name “Ananias” have a similar meaning to “John.” In the ‘optional’ (bracketed by the Episcopal Church) verses that tell the story of Ananias, it is important to see he has apprehensions, just as Peter had about going to meet with Gentiles, in a Gentile home. Both expressed the truth of their concerns; and, both were told not to worry, so both did as the soul of Jesus within led them to do. Therefore, I will not go deeply into interpreting these verses; just know all servants of Yahweh, reborn as his Son, retain their own soul identity. So, Christianity is not about being a mindless robot. It is about learning why the right way is the right way.

What is important to grasp in these verses is shown by the NRSV as saying, “laid his hands on.” This is where I have stricken the NRSV inserting the name Saul, which the Episcopal Church runs with, even when the NRSV footnote that naming as “him” was written. The Greek text written is this: “kai epitheis ep’ auton tas cheiras,” which literally translates to state (importantly – from “kai”), “having added upon himself these hands.” The use of “auton” (which the NRSV footnoted as not stating “Saul”) as “himself,” where a “self” equates to a “soul,” the plural number of “hands” must be seen as those of Ananias and Saul, who both were equally “hands” of Yahweh. The mistake is thinking any human being (a soul in a body of flesh) has some power to “lay hands on” someone and act like a god on earth. The touching of Ananias to the blind Saul acts as a transfer of Yahweh’s Spirit from one soul to another. The Spirit within Ananias was not his to use as he wished. Thus, he was sent there for that transfer purpose; and, this is called a baptism of Saul, which is was. However, the Baptism was from Yahweh, through His servant Ananias.

Finally (for this commentary), verse twenty is shown to state, “[Saul] began to proclaim Jesus in the synagogues, saying, “He is the Son of God.”’ While that appears to be what is written, the truth of the Greek is this: “Kai eutheōs en tais synagōgais ekēryssen ton Iēsoun , hoti houtos estin ho Huios tou Theou .” This literally says, “[Most importantly] immediately within these assemblies he began proclaiming this Jesus , because this he exists Son of this of God .” That says that Saul became one of all the “assembles” that would become called “churches,” which is not a building, but gatherings of those who all were Jesus reborn. As such, Saul began “proclaiming” that he was “Jesus” reborn, a name that means “Yahweh Saves.” Saul could truthfully make that “proclamation because this he exists.” Saul became a “Son” in the name of “Jesus,” because he was divinely possessed “of this” soul of Jesus and “of God,” through the “Spirit Holy.”

This is a very important way to read this selection, it being a mandatory Acts reading during the Easter season. Following last Sunday’s commentary about Revelation 1, where the thought of waiting until the end of the world to see Jesus coming again on a cloud from heaven is simply bad translations and being lazy about one’s faith. Saul was acting like a Roman that wanted to round up Christians and throw them to the lions in Roman arenas, just because he saw anyone claiming to be Jesus reborn as a heretic. Such a claim would make the Sanhedrin seem like murderers (which they were). There is absolutely no way for anyone to do the Acts of the Apostles without being divinely married to Yahweh, having receive His Spirit and been made a Saint. That allows one’s soul to be the resurrection place for the soul of Jesus – Yahweh’s creation for Salvation of souls. It is not a hard thing to see. It is just the problem of so many calling themselves Christians (like Saul called himself an honored Jew) are blinded from spiritual matters. One has to stop seeing the lies as the truth and find a Saint to touch with his or her Spirit, so Yahweh can Baptize one to Holiness.

Language, Psalms, Teaching

Psalm 30 – David knew the resurrection of Jesus in his soul

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1 I will exalt you, Yahweh, because you have lifted me up *

and have not let my enemies triumph over me.

2 Yahweh elohay, I cried out to you, *

and you restored me to health.

3 You brought me up, Yahweh, from the dead; *

you restored my life as I was going down to the grave.

4 Sing to Yahweh, you servants of his; *

give thanks for the remembrance of his holiness.

5 For his wrath endures but the twinkling of an eye, *

his favor for a lifetime.

6 [5] Weeping may spend the night, *

but joy comes in the morning.

7 [6] While I felt secure, I said, “I shall never be disturbed. *

[7] You, Yahweh, with your favor, made me as strong as the mountains.”

8 [7] Then you hid your face, *

and I was filled with fear.

9 [8] I cried to you, Yahweh; *

I pleaded with adonay, saying,

10 [9] “What profit is there in my blood, if I go down to the Pit? *

will the dust praise you or declare your faithfulness?

11 [10] Hear, Yahweh, and have mercy upon me; *

Yahweh, be my helper.”

12 [11] You have turned my wailing into dancing; *

you have put off my sack-cloth and clothed me with joy.

13 [12] Therefore my heart sings to you without ceasing; *

Yahweh elohay, I will give you thanks for ever.

——————–

This is the Psalm that will read aloud in unison or sung by a cantor on the third Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will follow the mandatory reading from the Book of Acts, where we read of Ananias coming to Saul (to become Paul) and “immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, and after taking some food, he regained his strength.” This pair will be followed by a reading from Revelation, where the Apostle John wrote, “Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing, “To the one seated on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” All will accompany a reading from John’s Gospel, where Jesus appeared before his disciples at the Sea of Galilee, where we read: “When they had finished breakfast, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my lambs.”’

In the above presentation, you will note several corrections that I have made. Most readily visible (from bold letters) is the proper name “Yahweh” replacing some variation of “the Lord” that has been presented, which is not what David wrote or meant. Of one of the presentations of a capitalized “Lord” (in verse eight), the reality is the word “adonay” was written, which is a plural number “lords” (not a singular, capitalized “Lord”). I have restored that in italics; and, in italic lettering, I have restored the Hebrew (transliteration) that David wrote, which has been glorified with capitalization and singularity, as “my God.” That is not the intent of those uses; so, I have restored the truth that is written. Finally, the Episcopal Church has modified this song of praise to be the odd number of thirteen verses, when in reality it is only twelve verses (as shown in the NRSV translation). I have amended the true verse numbers in bold, within brackets.

I wrote my observations about this Psalm when it appeared for singing during the Ordinary after Pentecost schedule last year (Year B). That commentary can be viewed at this link. Because my focus at that time was directed toward shining the light of this song of praise on the accompanying readings, which differ from those of this third Sunday of Easter, I will approach this Psalm 30 analysis from a perspective that makes it support the theme of Jesus being resurrected in those who have submitted their souls to Yahweh, serving Him as His wives. That service will thereby have the soul of Jesus reborn into new flesh.

Not read aloud today (or any other time a psalm has an introduction in verse one), is an introduction that literally states: “A psalm song to consecration of the house of David.” The NRSV places a header in bold, separate from and above the lyrics, stating: “A Psalm. A Song at the dedication of the temple. Of David.” In this, the Hebrew (transliterations) that says “hab·ba·yiṯ lə·ḏā·wiḏ “ – “the house of David” – needs to be seen as having more lasting value than a song sung at the opening of the new tabernacle on the mount, where the Ark of the Covenant had been securely placed, with all the altars and other temple articles arranged within. David would not be divinely inspired to write a ‘one-time psalm.’ This means “the house of beloved” [the meaning of “David” is “Beloved”] needs to be the deeper meaning that guides one through the singing of this song – forever. All who sing it are to be the “Davids” who are married to Yahweh and members of the “house” called “Israel” – a name that means: “Who Retain Yahweh as one of His elohim.”

In verse one, where the NRSV translates, “I will exalt you, Yahweh,” the Hebrew word “rum” (transliterated as “’ă·rō·w·mim·ḵā” – as “I will exalt you”) means “to be high or exalted, rise.” The first-person should not be read as David thinking he was so high and mighty that he, himself (“I”), had any ability whatsoever to “exalt Yahweh.” It is a statement that is meant to be read the other way around, as David saying “I have been exalted by you Yahweh.” Because the “I” of David “will be high” and “raised” by “Yahweh,” all credit for that “exaltation” goes to the true High and Mighty. When David wrote this lyric in the first-person, it was Yahweh leading him to write so all of his “house” would also sing in the first-person, singing the same “exaltation of Yahweh,” because Yahweh “will have raised” them too.

This aspect that gives credit to Yahweh is then found sung in the following words of verse one: “because you have lifted me up and have not let my enemies triumph over me.” In that, the Hebrew “ḏil·lî·ṯā·nî” (from “dalal”) means “drawn out (as of water),” such that “lifted up” implies bringing from underground to the surface, as opposed to raising from the surface to the sky. This is David singing praise for the escape from death, where bodies are placed underground after their souls have separated from their flesh. The element of water always implies (as metaphor) the emotional state of being. Therefore, not having one’s “enemies triumph over me” means Yahweh has saved David from being killed (taken to death) by enemies. All honor and glory from victory is Yahweh’s and Yahweh’s alone.

When verses two and twelve sing of “Yahweh elohay,” the possessive pronoun must not be read as David having any control or ownership of “God.” To say “my God” makes it appear that David saw Yahweh as his to call upon, like Yahweh were his slave. The possessive goes to Yahweh. The “my” refers to David being one of Yahweh’s “elohim,” so David’s soul was possessed by that inner angel (call it the resurrection of Jesus’ soul) – filled with the Yahweh elohim of Adam. The possessive states a relationship that is Father to Son (the Yahweh to the elohim) and the relationship of “brothers,” where the soul of David was able to call his possessive soul (Jesus) in that way. Thus, the possessive pronoun “my” says David was “Anointed” as a Son of Yahweh, which was the possession of “elohay” (“my elohim”). The plural number is then the soul of David having received the Spirit of Yahweh, along with the possessing soul of Jesus.

In verse two, following David announcement he was an elohim and in the possession of Yahweh, he again used the first-person to sing, “I cried out and you healed me.” The NRSV shows this as “restored my health,” but the Hebrew root word is “rapah” (transliterated as “wat·tir·pā·’ê·nî”), meaning “to heal.” The construct then says, “you have healed me.” This “crying out” (implying “for help”) is relative to the “enemies.” When David then sang “you healed me” from “my enemies,” this says the “enemies” are always those demon spirits possessing oneself (one’s soul), which reflect the emotional addictions to the world that sinks a soul underground (metaphorical death, due to unsaved mortality). Therefore, the “healing” done by Yahweh was removing all demons, who were the true “enemies” leading one to death.

When verse three then says, “You brought me up, Yahweh, from the dead; you restored my life as I was going down to the grave,” this must be seen as the resurrection theme of the Easter season. While this translation makes that clear to see, the literal translation offers insights that the translation cannot capture. Here is the Hebrew text (transliterated) of verse three:

“Yah·weh he·‘ĕ·lî·ṯā min- šə·’ō·wl nap̄·šî , ḥî·yî·ṯa·nî , [mî·yō·wr·ḏê] (mî·yā·rə·ḏî- ḇō·wr) .”

Notice the brackets and parentheses that surround the last three words. Whenever brackets or parentheses appear in the written text, this denote an unsaid – therefore spiritual statement – that must be discerned. This literally translates to state this:

“Yahweh you ascended from the underworld my soul , you have kept me living , [that I should not go down] (that I should not descend as waters seep) .”

Here is verbiage that supports the view of being “drawn out (like water).” The use of “sheol” (meaning “underworld”) becomes like metaphor for a cistern, which is a natural hole in the rocky earth that collects rainwater runoff in the wilderness, before sinking further underground. To have a “soul” (“nephesh” as “nap̄·šî”) be kept from sinking lower and lower, to be “drawn out” is now “to ascend.” Here, the word “alah” (“to go up, ascend, climb”) must be realized as singing about the penetration of a “soul raising one from death.” That soul is Jesus’ (a Yahweh elohim). The unspoken words (in brackets and parentheses) mean this sinking is not physical, but spiritual; so, an eternal soul (which can never die) is not “kept living” or “kept alive” when it is always destined to reincarnate in a body of mortal (death bound) flesh.

Verse four then echoes the words of Psalm 150, which says “Hallelujah!,” which means “Praise YAH!” Here, David wrote, “sing praises Yahweh you pious of him.” Again, this is not David suggesting that the brains of people think up the words of songs to sing to Yahweh. It is Yahweh within one’s soul that elicits an immediate joy and elation that has such a high vibratory rate it is greater that music can define. As for “his pious,” that can only be a state of righteousness that is possible from being cleansed by an outpouring of Yahweh’s Spirit and the divine possession by His Son’s soul. This is the presence that brings one to “praise.”

The last half of verse four sings, “and give thanks , from remembrance from apartness .” Here, the Hebrew “godesh” (as “qā·ḏə·šōw”) means “apartness, sacredness,” where one’s soul has been set apart from those unsaved mortals. It is this “apartness” that makes one become a “saint” (or “pious one”); and, for that “sacredness” one owes Yahweh His “thanks” due. Still, one “gives thanks” because one “remembers” how close one’s soul was to death, when it was “separate” from Yahweh.

Verse five is shown by the NRSV as saying, “ For his wrath endures but the twinkling of an eye, his favor for a lifetime.” That over-simplifies the truth of what is stated; but that simplicity is nice to know. It just has little depth of meaning, really making no sense. The Hebrew written literally translates to state the following:

“because a moment his face accompanies his acceptance to evening may pass the night weeping , and dawning shouts of joy .”

In this, the Hebrew word “aph” is constructed as “bə·’ap·pōw,” giving the impression of “his wrath” or “his anger.” The same word means “face,” which must always be read as the Covenant’s First rule, which is to wear no other “face” before Yahweh, other than His “face.” To wear that “face” shows the world the “wrath” one has possessing one’s soul, protecting one’s soul from predators. By reading this as “face,” the words “ḥay·yîm bir·ṣō·w·nōw” become the “alive” state of being, which is a “favor” placed upon one’s soul. The word “hayim” means “alive, living,” but also is acceptable as “accompany,” so in the plural it says two are ”alive” in one. That is the resurrection of the soul of Jesus; and, this presence makes it possible to enter into the “evening,” when light weakens and the darkness (death) of “night” comes. That death “may pass” as the time of Salvation for a soul; so, the soul not being condemned to reincarnation is then awakened to a new “morning” or “dawning” that brings forth exceeding “shouts of joy.”

This second half of verse five is where the Episcopal Church saw fit to make death and resurrection its own verse. That is impossible without wearing the “face” of Yahweh; and, that can only come from divine marriage of a soul to His Spirit. This makes verse five (the whole written by David) be an explanation of the “praise” that is due Yahweh.

Verse six is a short verse, which literally states: “and I said in my prosperity ; not shall I be shaken I eternal .” Here, the construct “wa·’ă·nî” states “and I.” This states a possessing identity that has been “added” to one’s ordinary first-person “I.” It is this possessing entity that “speaks” for one’s soul-flesh. It is this possessing soul (the resurrection of Jesus’ soul) that brings one’s soul “prosperity,” which is called “mine,” in the possession of a state of “ease.” It is then this possessing factor that makes it impossible for that possession to be “shaken” or “brought down.” By saying, “I eternal,” the first-person states the eternal soul has been freed to reach that “eternal” state of being. This verse this follows verse five singing about death and resurrection.

The true verse seven then literally says, “Yahweh by your acceptance you have taken a stance my mountain strong you concealed your face , I became terrified .” This is David singing about the presence of Yahweh giving him the strength that is insurmountable in the world. The second-person uses of “you” and “your” speak as a duality, where each are the other, so both are “you” in possession of one another. David’s soul had to make the commitment to “accept” Yahweh, just as Yahweh had to “accept” David’s soul. This “acceptance” (from “bir·ṣō·wn·ḵā” the construct saying, “with your favor” [NRSV]) also translates as “goodwill, favor, acceptance, will;” so, both David and Yahweh were joined out of mutual love. Once this union has allowed David to know the mountainous presence of Yahweh’s strength, the thought of losing that presence and protection becomes a fear of Yahweh,” in the sense the “fear” is in losing that union. This is the meaning of “fear only Yahweh” and nothing else.

Verse eight then has David singing, “to you Yahweh I called ; and to adonay I showed favor .” Here is where both “Yahweh” and “adonay” appear in the same verse, separated by a semi-colon. The word “adonay” (in the plural number) is like the use of “elohim,” and David’s use of “elohay” says “my gods,” not “my God.” The resurrection of the soul of Jesus within a wife of Yahweh means one’s soul has added a “Yahweh elohim,” which is the possession of “my elohim.” The plural of “adon,” meaning one “lord,” is the same as an “elohay,” but more than the “elohay” being only one’s “lord,” it is the minister overwhelming one’s soul, so the “adonay” are the “teachers” who will have disciples to teach. Thus, this verse says David “called out to Yahweh” for salvation; and, salvation came in the name “Jesus” (meaning “Yah Saves”). One then “shows favor” to others, expressing how Yahweh has “favored” oneself, by becoming an “adonay” for the benefit of others.

Verse nine then asks two questions, which are relative to this ministry for others. The first question asks, “what profit in my blood when I descend to the pit will praise you the dust ?” This says the physical presence of Yahweh and the soul’s possession by His Son does the world little good, when that presence is placed in matter without life, which will return to “dust.” The second question asks if “dust” is capable of “telling the truth.” Therefore, the focus of having Yahweh and His Son within one’s soul-flesh is to “tell the truth,” so others will know it and be led to the same divine unions.

Verse ten then sings the message of an “adonay.” It says, “hear Yahweh and have mercy on me Yahweh become my helper .” The Son of Yahweh (Yahweh elohim Jesus) speaks through a submissive soul, so the same cries for help oneself made – which found “favor from Yahweh” – are preached to others. In that way more than oneself will find “mercy” and “assistance.” Following verse nine ending with a focus put on the “truth” being “told,” only the “truth” of salvation will be “heard.” That means seekers of “truth” will be drawn to the message of a “teacher.”

Verse eleven follows, singing the praises of those led to salvation by an “adonay.” David literally wrote (in English translation), “you have turned my wailing into dancing for me you have opened my sackcloth ; and girded me with gladness .” In this, a “sackcloth” (from “saq”) is a garment of mourning, which means it is made of black animal hairs, symbolic of death. This means the “wailing” is self-pity, from knowing one will die and one fears the consequences of a sinful life. To “turn” that state of being into one of “dancing,” where the “sackcloth” has been “opened” and one is freed fro that ‘shroud,’ the elation comes from knowing salvation has been gained. To be “girded with gladness” means one’s soul has been made one with Yahweh and His Son, forevermore.

Verse twelve then begins with one construct that says, “to that purpose” or “to that intent” (as “lə·ma·‘an,” from “maan”). This is followed by a vertical bar, or a sign of rest and pause before continuing (“׀”). This says the final verse’s focus is on the “purpose” of David writing a song that would forever be to “consecrate his house,” where all who seek Yahweh in marriage will find this song as the “purpose” it is written. Following the vertical bar, David sang: “may sing praises glorious and not be silent ; Yahweh elohay , forever I will give thanks to you .” To “sing praises … forever” means to have one’s soul forever saved from the death of reincarnation. One who has received the Spirit of Yahweh and been reborn as His Son will never “be silent.” The intent is to make Apostles and Saints be the continuation of Jesus Christ walking the face of the earth – Saving souls!. All Saints are able to claim “Yahweh elohay,” as that means the soul of Jesus has been resurrected in their souls. The word “forever” is then a statement of eternal salvation; and, that is “intended” to be given to more than oneself.

As a chosen Psalm to be sung on the third Sunday of Easter, when the theme of Jesus’ resurrection is in full bloom, it is vital to realize Jesus’ soul existed long before Jesus of Nazareth was born from the womb of Mary. Yahweh created the soul of Jesus in Adam. It is the soul made for the purpose of saving lost souls. That salvation does not come from believing in stories about Jesus; it comes from having become Jesus reborn. That then extends well beyond selfish manipulation of Yahweh and His Son, to the point of one going into ministry as Jesus reborn. If David knew of this experience and wrote this song for all future members of his “house” to be led by, then it is time to become a family member in that holy “temple.” This song is meant to praise the resurrection of Jesus in all souls that will find salvation.

Language, Revelations, Teaching

Revelations 5:11-14 – Living creatures reborn as the Lamb

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I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, singing with full voice,

“Worthy is the Lamb that was slaughtered to receive power and wealth and wisdom and might and honor and glory and blessing!”

Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing,

“To the one seated on the throne and to the Lamb be blessing and honor and glory and might forever and ever!”

And the four living creatures said, “Amen!” And the elders fell down and worshiped.

——————–

This is the Epistle selection that will be read aloud on the third Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will follow a “First Lesson” that is a mandatory reading from Acts. In Acts 9 we read, “Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem; and here he has authority from the chief priests to bind all who invoke your name.” But the Lord said to him, “Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel;” That will be followed by a singing of Psalm 30, where David wrote, “Sing to the Lord, you servants of his; give thanks for the remembrance of his holiness.” All readings today will accompany the Gospel of John, which says: “Jesus said to them, “Come and have breakfast.” Now none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord. Jesus came and took the bread and gave it to them, and did the same with the fish. This was now the third time that Jesus appeared to the disciples after he was raised from the dead.”

When Revelation is read, it is vital to understand it as a divine vision or dream. That which John wrote is not physical, but spiritual. It is the metaphor that must be understood. In the verses before these selected four verses, John wrote of the “seven seals” that kept the “scroll” from being read. The “Lamb” came to open the scroll and read it. This led all the “elders” (“twenty four”) to fall down before the Lamb and sing, “Worthy are you to take the scroll , kai to open the seals.” This means the ability of “completion” (metaphor for “seven”) is to understand Biblical Scripture (“scroll” is “biblion”) by breaking the “code” or “divine syntax” of Scripture, where “seals” (“sphragidas”) means “proofs.” The way one does that is by allowing the “throne” of Yahweh be in one’s heart (or soul), so the “Lamb” can be resurrected (His “right hand” extension into the world) in one’s soul-flesh. those are who fill the “golden bowls” with the “incense” of their “prayers” – “saints” in the name of the “Lamb.”

This becomes the Easter season theme of resurrection. John did not write some metaphor of the end of the world. He wrote explanations for Christianity that had taken place when he wrote; and, that past and present history would extend into the future, as long as the “Lamb” is to be reborn into “saints” (from “hagiōn”). This concept needs to be held when reading these four verses.

Verse eleven begins with a capitalized use of “Kai,” which is followed by a one-word statement: “eidon.” That is the first-person Aorist Indicative form of “horaó,” so the meaning says, “I saw, looked upon, experienced, perceived, discerned, or I was made aware.” HELPS Word-studies says of this word: “properly, see, often with metaphorical meaning: “to see with the mind” (i.e. spiritually see), i.e. perceive (with inward spiritual perception).” Because Revelation must be understood as a vison of metaphors, the best translation (made most important to grasp by a capitalized “Kai”) says, “I perceived” or “I discerned.”

That major importance of discernment or perception is then followed by five more uses of the word “kai” (in the lower case), where those denote important elements of this vision beheld by John. Those five are stated as this (with a semi-colon placed after the third segment, making the final two important elements be a separate but related part of this whole stated in verse eleven):

“kai I heard sound of messengers [angels] of many encircled of this of throne ,

kai of these of living beings ,

kai of these of maturity in seasoned judgment [elders] ;

kai it existed this number of themselves myriads [ten thousands] of myriads ,

kai thousands of thousands .”

From discerning “angels” as “messengers,” whose heart centers (their souls) are “encircled” (rather than “around”) “of this of throne,” the meaning is these “angels” are the “saints” of the earth. All of them have Yahweh within their souls; so, all of them are His “messengers” upon the earth. By not translating “zōōn” as “living creatures,” where that use of “creatures” takes away from the key meaning that is “alive” or “living” (as opposed to being “creatures” of death), the root meaning of “zoon” is “something alive.” This must be seen as a statement of those human beings that have earned eternal salvation, thus are made “alive” in the flesh (life animating matter that is dead). This gaining of “life” in the flesh means those “messengers” are “elders,” which means they have “matured in seasoned judgment,” which can be seen now as having “matured in Christ,” which is the “Anointment” of Yahweh, who sits on the “throne” that “surrounds” all of these “angel messengers.” Following the semi-colon, the two important statements say John “discerned” the number of these was (in essence) too many to put a fixed “number” on. This is a statement of the profound growth experienced by true Christianity, where all were “Anointed” by Yahweh. However, the second segment here is only one-tenth as much as the first segment, which shows a great decline in those “numbers.” That shows a rise, followed by a steep fall. That fall would be why Jesus spoke to John and had him have this divine vision.

Verse twelve then follows the “myriads” and “thousands” as creating a “sound” that “calls out” (“says”) “loudly”, “Worthy he exists this Lamb this having been slaughtered , to receive this power kai abundance kai insight kai strength kai honor kai renown kai blessing !” Within this are six uses of “kai,” with each one showing the importance of the soul of Jesus (the “Lamb”) having been placed (“he exists”) within the souls of those singing “loudly.” The capitalization of “Axion,” meaning “of Weight, of Worth, Worthy,” is a repeating of its use of “Axios”in verse nine (not read today), where the “Lamb” was deemed “Worthy” to take the “scroll” and “open the seven seals.” Now, this use says the “saints” have become “Worthy” from being the rebirth (“he exists”) of Jesus (“the Lamb”), making all “saints” have the traits importantly listed, which makes them sing loudly in praise.

Verse thirteen then also begins with a capitalized “Kai,” showing another major statement of importance to grasp. This that must be understood says, “every created thing which within this spiritual [heaven]”. Here, the word “ktisma” clearly states “creature,” furthering the use of “zōōn,” where focus was placed on “living creations.” The translation as “created things” removes the spectacle of a “creature” and makes it be stated as “created things,” which are all the creations of Yahweh. To then make it be most important to grasp this is relative to “heaven,” that should be read as the “spiritual” that is giving life to “creatures. This reference to “heaven” is then a major statement that all “things” with “life” “within” has a soul, given to it by Yahweh.

This powerful statement then follows with four internal uses of “kai” (in the lower-case), which makes important statements about all which possess souls. They are then stated as follows:

“kai on the basis of of this earth ,

kai underneath of this of earth ,

kai on the basis of of this of sea < exists > ,

kai these within of themselves all ,

In the first two important segments, the use of “earth” must be read as “flesh.” This is the “earth” that is most able to animate as “living,” as opposed to dirt and rock. This means the first important segment is placing focus on the presence of “heaven” or a “soul” in “flesh.” The second segment than makes one be aware that the “soul” is not visible, as is the “flesh,” because it is “underneath” it. This becomes metaphor for a “soul” being the “underlying” source of “life,” which is unseen and undetected or provable by science. In the third segment, the use of “of sea” becomes metaphor for the flow of life that engulfs the “earth.” The “sea” (as a reference to water) becomes symbolic for the emotional states that come from “being” alive. When the word “estin” is found placed within angle brackets it is a silent statement that life “exists” as a “sea” that ebbs and flows. In David’s psalms that tell of the Leviathan, it existed in the “sea,” as metaphor for the Spirit that possesses humanity, either as a good entity or bad (either way an elohim). The angle brackets show this hidden nature of “elohim” in the “sea.”

It is then from this “sea,” which is metaphor for the “myriads” and “thousands,” who then were “heard” by John’s soul “calling out” the next song of praise. Following a colon mark, the following is said:

“To this dwelling on the basis of this throne , to this Lamb , this blessing kai this honor kai this renown kai this strength unto these ages of this of ages .”

Here, the “saints” are singing praise for having Yahweh “seated” within their souls, where His “throne” makes Yahweh be the King of all. As such, the body of flesh becomes a temple, where the “throne” is the Ark of the Covenant, which represents the marriage vows sworn in divine union. With the body becoming a temple, Jesus (“this Lamb”) is given the role as High Priest, which makes him become “Lord” over one’s soul-body, who obeys his commands. This presence is the ”blessing,” which makes one created as “alive” by Yahweh be the “blessing” of sainthood. This is an “honor” given always to Yahweh, with the “renown” being in His name in marriage [“Israel”], while also in the name of Jesus Christ” [“Yahweh Save through Anointment”]. The “strength unto these ages of this of ages” is the promise of eternal life, through total submission of one’s soul to Yahweh.

Verse fourteen also begins with a capitalized “Kai,” making it be of major importance to grasp. Here, that great importance is placed on “the four living beings they kept saying”. Here, the number “four” (which was stated previously in verses six and eight [unread today]) must be seen as being symbolic of a solid foundation. This means Yahweh being seated within one’s soul, with His Son (“this Lamb”) the Lord of one’s flesh, that has made one be a “living creature” that is “alive in being,” so it is impossible for that union to ever be broken. Thus, those saved souls forever said, “Amen,” which means that spoke the “Truth.”

Following a period mark after “Amen,” John wrote another “kai” (in the lower-case), which shows importance needing to be read from “these matured men having seasoned judgment they fell prostrate kai worshiped .” The importance here says all who will become “alive” with eternal life, therefore being ministers of Yahweh, as His Son, they will project as “matured [in Christ] men [and women, all reborn as the Son] possessing seasoned judgment [Baptized by Yahweh’s Spirit].” This is so because they submitted their souls to Yahweh in totality, allowing themselves (a “self” is a “soul”) to be totally possessed by Him and resurrected as His Son’s soul in one’s soul. That is the meaning of them “falling prostrate,” because their self-will and self-egos all died – “fell down.” They “worshipped,” which means they gave all honor and praise to Yahweh for having saved their souls.

Unstated in the above text is an ‘aside,’ which is a final statement made in verse fourteen, which is enclosed in brackets. This segment of words translated into English as follows:

“[ to the living upon these ages of these of ages . ]”

This unstated aloud statement becomes insight that says these four verses will always state the truth about what frees a soul from the bondage to death that comes from being eternally recycled back into bodies of flesh [back to the “earth”] that will always die and start all over again. For as long as souls exist on the earth in “living creatures,” the “saints” will be sent to lead the lost to be found. One’s soul can only become a “living being” through sacrifice of self to Yahweh and totally submitting to Him in divine union. Only when “the Lamb” is resurrected within one’s soul, so the “scroll” can be taken and the “seals broken,” will the truth be exposed that gives one faith, along with the promise of eternal life.

As the Epistle reading during the third Sunday of Easter, when the theme of Jesus being raised from the dead has to be seen in each individual soul seeking eternal life [more than Jesus being saved alone], John’s Revelation must be seen as speaking of the truth of this meaning. Readings from Revelation are found in each of the six Sundays of Easter, in Year C. This says John did not write about some nebulous ‘End Times’ that can always be far away and never now. Everyone has an “end time” that is called death, which is known because a soul is placed in mortal flesh. These four verses, pulled from the fifth chapter of Revelation, says all must be married to Yahweh, with His “throne” within one’s heart and soul (love and marriage), which brings about “the Lamb,” who was “slaughtered” as a sacrificial Lamb, so his soul could be raised in the dead flesh of others. This will make one a “saint,” who will then be one of the “messengers” of Yahweh, spreading the Word known to be true by the Son. An inability to read these four verses as stating the truth above says one is not yet a “living creature.” One still needs to be raised from the dead.

John, Language, Teaching

John 21:1-19 – Prophesying future failures for Christianity

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Jesus showed himself again to the disciples by the Sea of Tiberias; and he showed himself in this way. Gathered there together were Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples. Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.

Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. Jesus said to them, “Children, you have no fish, have you?” They answered him, “No.” He said to them, “Cast the net to the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in because there were so many fish. That disciple whom Jesus loved said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the sea. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off.

When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. Jesus said to them, “Bring some of the fish that you have just caught.” So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred fifty-three of them; and though there were so many, the net was not torn. Jesus said to them, “Come and have breakfast.” Now none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord. Jesus came and took the bread and gave it to them, and did the same with the fish. This was now the third time that Jesus appeared to the disciples after he was raised from the dead.

When they had finished breakfast, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my lambs.” A second time he said to him, “Simon son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Tend my sheep.” He said to him the third time, “Simon son of John, do you love me?” Peter felt hurt because he said to him the third time, “Do you love me?” And he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.” (He said this to indicate the kind of death by which he would glorify God.) After this he said to him, “Follow me.”

——————–

This is the Gospel selection that will be read aloud by a priest on the third Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. This will follow a mandatory reading from Acts, where we are told of Saul being touched by the soul of Jesus, where we read: “The men who were traveling with him stood speechless because they heard the voice but saw no one. Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus. For three days he was without sight, and neither ate nor drank.” That will precede a singing of Psalm 30, where David wrote: “You have turned my wailing into dancing; you have put off my sack-cloth and clothed me with joy.” That will be followed by a reading from John’s Revelation, where his prophetic dream saw this: “many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, singing with full voice, “Worthy is the Lamb that was slaughtered to receive power and wealth and wisdom and might and honor and glory and blessing!”’

The whole of John’s twenty-first chapter is only twenty-five verses; so, this reading selection is almost a whole chapter. A whole chapter of Scripture demands a full commitment to desire to understand that read. Anything less than that is pretending to be a Christian; and, that becomes the meaning of Jesus teaching his disciples the parable of the sheep and the goats. The sheep are those who serve Yahweh totally, becoming raised from the dead as Jesus reborn. The goats are the pretenders that find out pretending finds no reward. In verbiage that John is known for, his use of the “antichrist” needs to be realized to mean what that word says: Being against (anti-) receiving the Anointment of Yahweh (“Christ”) and being reborn as His Son. Those who reject Scripture knowledge – which can only come through the divine presence of the Lamb within (seals hiding the truth of the scroll broken) – will never be led to a full commitment to Yahweh, rejecting his proposal of marriage, so the truth will not be revealed.

To even begin to understand John’s twenty-first chapter, one must realize that the last two verses of his twentieth chapter summed up his book, while saying Jesus did many signs in the presence of his disciples souls [his enclosing “autou” in brackets, in verse thirty]. He ended that chapter by writing this: “kai so that having faith in , life you may possess within this name of himself .” That importantly says Yahweh and His Son are available to possess those who seek to be saved. This means salvation comes from the faith that has personal experience of Yahweh and Jesus. With that faith, one then has eternal life (raised from the dead) through the possession of “Jesus,” whose “name” means “Yah Saves.” A soul cannot be saved without marrying Yahweh, receiving His Spirit, and having His Son’s soul resurrected within one’s own soul. Without that divine possession, one’s own soul is only capable of finding sin and reincarnation (at best).

So, with that stated in John’s chapter twenty, the first word in chapter twenty-one says “After,” from the Greek word “Meta.” That word being capitalized means a divine level of understanding must be discerned from this usage. Strong’s says “meta” translates into English as this: “(a) genitive: with, in company with, (b) accusative: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.” Because the word following is in the Accusative, the usage here can be “After,” but I feel it would be better to see it as “Beyond.” This translation means this chapter of John’s becomes prophecy, as a dream or vision of the distant future, well after Christianity has begun. When the word (in the Accusative) is seen to be “these” (the plural word “tauta”), the names that follow (along with everything else) become metaphor that is everlasting … always capable of being applied “Beyond” the initial presence of Jesus’ soul within the souls of his followers.

In verse one, the words “thalassēs tēs Tiberiados” are written, which translates as “sea of this of Tiberius”. In that, the capitalization of “Tiberiados” must be read as divinely elevated in meaning. In John’s first verse in his sixth chapter, he wrote of “Jesus being on the other side of the sea of Galilee,” which he then added “tēs Tiberiados,” to denote the Sea of Galilee also had a Roman emperor’s name. By his exclusion of “Galilee” here, the divine elevation forces one to see a time and place “Beyond” where “these” reborn as Jesus have moved over a “sea” (the Mediterranean) to the city of “Tiberius,” who was emperor until his death in 37 A.D. (“After” the resurrection of Jesus in his disciples – 30 A.D.). The name “Tiberius” is rooted in the name of the river that flows through Rome – the Tiber River. Thus, a river god was named “Tiberis.” This should point focus on the expansion of Christianity to Rome, where Saint Peter would be given great attention (three hundred years “Beyond”).

In the naming of “Simon Peter,” these are two, separate capitalized words, both of which needs to be read as divinely elevated in meaning. More than stating a name of a man who died long before (from the perspective of a future prophecy), which limits how anyone today could gain from reading that name, the meaning behind the name has to be seen as the main purpose of this prophecy. That meaning says, “He Who Hears” and has become a “Rock.” When this is then seen as relative to “Tiberius,” this become the veneration of Saint Peter in the Vatican, where his name is the cornerstone (the “Rock”) of that Church.

Following those two capitalized names, John wrote of “Thomas,” who was also called “Didymos.” Both names mean the same: “Twin.” The first is based on the Hebrew word “to’am,” with the other being Greek, as a reduplication of the word “duo,” meaning “double” or “two-fold.” According to Abarim Publications: “The name Didymus means Twin, but it should be noted that it wasn’t commonly used as a name. The name Thomas, though later very popular, was also quite uncommon.” This means, just as “Simon” was called “Rock,” the same said about “Thomas” says that was not his real name, but a nickname. This would be because he acted like Jesus, or looked similar to Jesus, or both. The use of the Greek and Hebrew becomes a divinely elevated statement that Jews in the regions of former Greek control were where the “Duality” of Christianity spread.

In the segment that names “Nathanael,” this becomes divinely elevated as a statement that says “God Has Given.” When this is added to the name of the place “Cana,” that word means “Reeds,” with the name “Galilee” meaning “Rolling” or “Encircling.” When Christianity is seen as the focus of this “Beyond,” the use of “Reeds” for making baskets (like that baby Moses was found in, among the reeds), they become the spread of Saints that provide help to those grasping at ‘straws,’ in need of God’s help.

When the name “of Zebedee” is written, this means similar as “Nathanael,” as “Yah Has Given” or “Gift Of Yah.” This acts to confirm the “Reeds” that are “Surrounding” as the “Gift of Yahweh” that is His Son, to be resurrected within the souls of those seeking salvation.

Following all this naming of Saints, when only Thomas was named of all the disciples within the locked room, to have “He Who Hears” “Rock” tell the others he is going fishing, the capitalization of the Greek word “Hypagō” is divinely elevated to say “I” is the “Ego” or “Self-will” of the one claimed to be the first Bishop (or pope) of Rome. That Greek word is the first-person Present Indicative Active form of “I,” meaning “to lead or bring under, to lead on slowly, to depart.” This becomes an important declaration of a leader of a Church declaring, “I lead” a religion that plans on “fishing” for the souls of the lost. This personifies all good intentions from self-egos going to naught. The result of this expedition was “they caught nothing.”

When the timing of good fishing is seen as being at “night,” this symbolizes the darkness of death, when sleep symbolizes that state of being that surrounds a soul. To go fishing for souls at “night” then says oneself is dead, having not been raided to the light of truth. When one is mired in darkness, it is impossible to catch lost souls. Oneself is just as lost, because one is void of the soul of Jesus within. One has denied true Sainthood by rejecting divine union with Yahweh.

To realize that Matthew wrote in his final chapter (verse 16), “Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go,” the number “eleven” says prior to Pentecost. Not knowing where the “mountain” is makes it difficult to connect a “mountain” to fishing on the “sea.” However, after having Jesus enter into each of their souls when it was still the Sunday of his discovery to be out of his tomb, it seems highly unlikely that those specific souls in human flesh would return to their former profession, as fishermen. Thus, the “boat” needs to be seen as the shape of Christian churches, where the “nave” (from the Latin “navis,” meaning “ship”) is shaped to resemble a fishing boat. The “Barque of Saint Peter” is metaphor for the Church of Rome, where the Roman Catholic Church is the “barque” (small boat).

When verse four begins with the capitalized word “Prōias,” divinely elevating “(early) Morning” to a statement of the dawning of the “Light” of truth, the darkness of “night” has brought about a vision of Jesus. For eleven disciples having each experienced epiphanies of Yahweh sending the soul of Jesus to guide them, that inner presence means none of them would see Jesus external to themselves, other than knowing Jesus also possessed other saints, just as his soul possessed theirs. To have gone fishing and caught nothing says those on that boat are “Beyond” reflections of true Christian saints, as those trying to be what they are not; and, they cannot be without Yahweh and Jesus, when in darkness.

When Jesus called to those on the boat at morning, he called them “Children,” from John writing a capitalized “Paidia.” That form is the Vocative plural for “paidion” means “a young child,” implying “a little child, an infant, or a little one.” To call grown fishermen that name says they were not yet matured as fishers of men’s souls. They were ministers or priests in a barque, whose only training for such an occupation was from being read Bible stories in “Children’s” church. This ‘pet name’ says their intent was sincere – they wanted to save soul – but none of them had a clue how to really do that. They were “infants,” versus the depths of the sea of souls.

When Jesus knew they had caught nothing, his telling them to “Cast your nets on the right side of the boat” says they were “Casting” wrongly. The capitalized “Balete,” divinely elevates “you have Cast” (in the second person plural past tense) so it says they have not done now as they had done in the past. The root word “bállō” says it can be translated to say, “you Tumbled” or “you Fell.” This divinely elevates this statement by Jesus as saying they caught nothing because they sought to catch soul in the wrong way (where the implication of having “Cast” left says the Church used sinister means, which will never catch souls properly). This says the “Children” needed to find the “right side,” in order to be successful.

John is “the disciple whom Jesus loved.” John was the “Beloved” because he was the son of Jesus, born of Mary Magdalene. John was just a boy, therefore the true “Child” on the boat; and, John was “beloved” because he never lost faith or stopped being possessed by God and Jesus. Because he was a saint, he identified who was telling them where to “Cast” their “nets, as “This Lord.” Those two capitalized words say John placed tremendous guilt within the one professing to be the “Rock” of Rome. That guilt was because he had claimed to be a saint; but he did not recognize “This” most holy soul that justified the title saint, who was not the “Lord” of Simon’s soul. Thus, “He Who Heard” John speak the truth forced Simon to rip off his holy garments that identified him as a pope or bishop, jumping into the sea of sinner souls. He did that naked, to expose the truth for all to see. Simon wanted all to know he had served as a false shepherd.

When Simon bailed out of the barque, he left the other disciples to run the Vatican. Their leader had jumped ship. Having caught “a multitude of this fish,” they could not get them out of the water. By being “not far from land,” the “land” symbolizes the solid ground of salvation. It is where Jesus can be found. The Greek word “diakosiōn” means “two hundred,” where the number “two” always means the duality of soul and body, as well as soul with Spirit. By being “two hundred cubits” away from heaven, “dragging the net of fish,” none of those on the boat were “one hundred percent” submissive to Yahweh, reborn as His Son. While they could catch fish in a net, they did not know how to save their souls. They needed to replace their bodies (which includes a brain) with the Spirit of Yahweh.

When the disciples on the boat reached land, so they were truly possessed by the Spirit of Yahweh and they became Baptized souls, they saw the same food being prepared that was served the multitude in the plain by the sea (fish and bread). When Jesus said to bring the fish in, “He Who Heard” “the Rock” personally pulled the fish and the net onto land, bringing them to the Spirit of Yahweh. The number being “one hundred fifty three” (three separate words), those fish all had their souls Baptized (“one hundred percent Baptized by Spirit). They were halfway to being saints, reborn as Jesus (fifty percent). When the soul of Jesus would be resurrected within their cleansed souls, each would be a trinity (three) – Father, Son, Spirit.

The net not being broken says the presence of Jesus’ soul marks a soul for salvation. Once marked, the soul needs to be ‘processed’ by saints. Once saved, there can be no breaking that bond.

When John then wrote of the disciples being afraid to ask this strange man on the shore who he was, knowing it was their “Lord,” this speaks loudly that the same disciples that were filled with Jesus’ soul in the locked upper room would never be so unknowing once so possessed. This then speaks of those future saints, who are like those the soul of Jesus told the soul of Thomas, “Blessed are those who will come to faith without having seen Jesus of Nazareth.” The man offering them spiritual food was not someone they had ever seen before.

When John wrote, “this is the third time Jesus was revealed before his disciples,” this speaks loudly against the foolishness that preaches a “second coming.” Jesus appeared first as Jesus of Nazareth (born in Bethlehem). Jesus was revealed in those first saint-apostles on Easter, remaining with them until the eve of Pentecost. Jesus returned the second time on Pentecost Sunday; and, that rapidly spread to become the advent of Christianity. This “third time” is then Jesus being revealed to an entirely new generation of saints, none of whom had lived when Jesus lived. Thus, John wrote of this “having been raised from the dead,” which is how all saints are made. One’s soul must seek Yahweh in marriage, do the works that commit to the Covenant; and, then one’s soul must become where the soul of Jesus is resurrected. The “second coming” is at all times when a new saint is made.

In the verses that have Jesus asking “Simon of John” (barJonah) three times, Do you love me?” or literally “love you me?” The first two times, Jesus used the word “agapas,” with each time Simon answering “Yes,” but using the word “philō.” The third time Jesus asked, he used “phileis,” repeating that question with a capitalized “Phileis.” Simon answered again with “philō.” The difference is “agapas” asked Simon if his soul was in love with Yahweh, so his soul loved Jesus as a Son born to him. All times Simon answered that he loved Jesus like a brother, not like a mother to her son. That question asked if Simon was more in love with himself than with Yahweh. If he only saw Jesus as a brother, then he saw both of their souls as equals. That was explaining why someone would attempt to sail a boat to catch the souls of men and catch nothing, fishing in darkness. A fool makes the decisions necessary to be made by Yahweh, bringing failure upon himself or herself. Had that version of “He Who Hears” been in love with Yahweh and loved Jesus as a mother to her son, he would have not gone fishing for souls until he was prepared to make a catch every time.

Each time Simon failed to give the right answer to Jesus, Jesus told him a command. That says Jesus was the Lord of Simon. As his Lord, they were not equals. Jesus told Simon to “Feed these lambs of me,” where the capitalization of “Boske” means to “pasture the flock” by leading it to good pastures. Good pastures means feeding the lambs spiritual food. The second time, Jesus told Simon, “Shepherd these sheep of me.” There, the capitalization of “Poimaine” means to “Govern” the disciples, which is the meaning of an “adonay” – a “Lord, Master” or “Teacher.” The third time Jesus said, “Feed these sheep of me.” All of those “lambs” and “sheep” needed to be prepared to be sacrificed to Yahweh in marriage, which is the metaphor of being slaughtered and burnt on the altar as an offering. They would all be placed in the hands of Jesus, the High Priest. The role of Simon (and all saints) is to teach the truth, so the flock will desire to make the necessary sacrifice of self. The responses made by Simon indicated he was not prepared for such self-sacrifice. If not, then how could he properly shepherd sheep?

That led to Jesus saying (NRSV), “Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.” That lesson says it was told because Simon needed to know it. Simon thought he could make decisions and have those decisions backed by God and Jesus; but that was making God and Jesus be commanded by Simon. It does not work that way. When Jesus said, “take you where you do not wish to go,” that says the his ego has not yet fully submitted unto Yahweh. It still wanted to do as it wanted, not what God commands. Thus, Jesus followed with the command, “Follow me.” That says, get rid of the ego-trip and do what I say from now on; and, “Follow” is a capitalized “Akolouthei,” which means it is divinely elevated to mean, “Be me reborn.”

This reading has to be seen as a prophecy that projects the failure of Christianity to be the same as the failure of Judaism, where the common people find it much easier to let a charismatic lead them. This reading from John has to be seen as the failures that would come from the Church of Rome, by letting men run that religion as a business, rather than fish for souls and show them how to get to heaven. It says there would come a time when the leaders would not recognize the voice of Jesus calling to them. Only someone who is still a saint can Baptize seekers and pass on Yahweh’s Spirit. Then, they can become the mothers of Jesus, as Christs. In a world that no longer listens to saints, because they are few and far between, the world now listens to pretenders wearing fancy clothes in a nave. The symbolism of feeding the priests spiritual food – bread and fish, Spirit and elohim – is the only way to find the souls needing to be saved and lead them to salvation properly. The only second coming is when one’s soul surrenders completely to Yahweh and gives rebirth to His Son in one’s soul.