As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah Christ [“Christos”]. John answered all of them by saying, “I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit Spirit Sacred and fire. His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.”

Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit Spirit this Sacred descended upon him in bodily form like a dove. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.”

——————–

This is the Gospel selection to be read aloud by a priest on the first Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. This reading will follow an Old Testament selection from Isaiah, where the prophet spoke as Yahweh, saying “Do not fear, for I have redeemed you; I have called you by name, you are mine.” That will precede a singing of Psalm 29, where David wrote, “And in the temple of Yahweh all are crying, “Glory!” Those two will be followed by a short reading from the Acts of the Apostles, where the author Luke wrote, “Two [apostles] went down and prayed for [new Samaritan Christians] that they might receive the Holy Spirit.”

This reading was posted not long ago, with the third Sunday of Advent Gospel choice being partially this, including verses fifteen through seventeen in it. The whole of that reading is Luke 3:7-18. To see what I wrote about these three verses, relative to that pre-Christmas lesson, that analysis can be reviewed by searching this site. For this commentary, I will address these verses in depth, as relative to the timing known as “after the Epiphany.”

One element that I did not address prior is verse fifteen beginning with a capitalized word: “Prosdokōntos.” The translation services do not realize capitalization is used to denote divinely selected words, where the prophet writing a New Testament book was told to purposefully use capitalization, in order to let readers [those filled with the Spirit] know to discern such words with a divinely elevated meaning. Thus, this word [written in the Present Participle Active – Genitive Masculine Singular] states, “Being of expectation.” While the NRSV translates this in the lower-case, as “were expecting,” the capitalization is going beyond simple anticipation, becoming a statement about divine pregnancy. When this verse is seen to be read on an Advent Sunday, this now can be seen to state the presence of John and his words “Impregnated” the souls of sinners; so, they were “Expecting.” More than dunking their heads underwater, the soul of John mingled with the souls of the seekers, making them await the birth of their promised salvation.

This intermingling can then be found explained by Luke, after he wrote the marker word “kai,” denoting importance to be found following, relative to this “Expectation.” The NRSV translates this simply as: “and all were questioning in their hearts concerning John.” The truth of the Greek written is this: “dialogizomenōn pantōn en tas kardians autōn peri tou Iōannou”. Those words literally translate as saying, “of themselves considering of each within them inner selves of same encompassing John”. When one reads these words as the souls of each Samaritan having been made “Expecting,” then “of each” were they [importantly] “considering their souls were the same as John’s, with the same Spirit that encompassed him [making him be special] then encompassing them.” Here, the naming of “John” has to also be read as a capitalized word, with divine elevation intended to be read, which leads to the meaning behind the name. With the name “John” meaning “Yah[weh] Is Gracious,” then “each” Samaritan felt the same love of Yahweh within their souls, as God’s Grace had come to them too.

This then leads to the final segment of words in verse fifteen, where I have stricken through the translation “Messiah” [a Hebrew word that means “Anointed one” – “mashiach” (not capitalized)], as the Greek word written by Luke is “Christos,” which bears the same meaning [“Anointed one”]. While the same effect can be read into this usage, the capitalization of a Greek word [impossible in Hebrew] becomes a divine elevation in meaning that says physical “anointment” is not the focus here. Instead, a Spiritual “Anointment,” which can only be done by Yahweh [as He Anointed David Spiritually, after Samuel did so physically], has to be seen as the intent to grasp.

In that usage, the Greek written by Luke is this: “mē pote autos eiē ho Christos”, where the literal translation says, “not how long self might exist this Anointed one”. In this, the negative “not” refers to the specific person “John,” who the Samaritans knew was impossible to be making them feel an “Expectation in their souls,” such that they knew it was “not John,” but something greater. They knew John had only spoken to them and dunked them in water, but their “Expectation” was now looking to “when” or “how long” their “souls” [the “self” of “autos” is a “soul”] had to wait, until each “might exist” or “might be” themselves – like John – “this Anointed one.” This becomes a statement about the time it would take to deliver themselves as new beings, Anointed by Yahweh, truly forgiven of all sins and promised eternal salvation.

When verse sixteen is then translated by the NRSV to present: “John answered all of them,” this is misleading. There really is nothing that indicates “John” addressed a crowd of people, who had not specifically asked John anything. The verb “dialogizomenōn” [“of themselves considering,” as the Present Participle – Genitive Masculine Plural form of “dialogizomai,” meaning “I reason (with), debate (with), consider”] is not a direct demand for an answer, especially when the feelings experienced were “heart” felt, as within their souls. Therefore, verse sixteen begins with the Greek word “apekrinato” [Aorist – Third-Person Singular], which says a conversation was taken up with those whose “hearts” wanted to know “how long” before they became like John – “Anointed.” This can then be seen as Yahweh leading John to speak aloud, saying that which is next written; but it is wrong to think anyone yelled out to John, “Hey dude! Are you the Messiah? We were just wondering among ourselves.”

This says Yahweh knew the hearts of the seekers whom John washed with words and ceremonies. His baptism was more than simply immersing their bodies in water. John’s attraction was more than his ability to perform water dunkings in a creek. John was possessed Spiritually by Yahweh, which means John’s soul also was joined with the soul of His Son, even though Jesus was that soul in flesh (unbeknownst to John). Here, it is vital to realize Yahweh cannot be limited in who can have the soul of Salvation risen in their sinner-repented souls.

Now, in my homily that was for the third Sunday of Advent, I explained how I read what John next said in an entirely new light. I saw John not speaking about Jesus the man, but Jesus the soul. All of the Samaritans had been sinners, just as John’s soul had been in flesh that sinned, quite some lives before. I mentioned that the soul of Elijah could have been the soul of John reincarnated, sent back to earth for the sole purpose being to be the precursor to Jesus (without his flesh knowing about that other person). What John did know was his sinner soul had been saved by his soul being joined with a much more divine soul [Jesus]. So, John began speaking (without a direct question from a Samaritan] about that soul. John spoke to the “hearts” of the Samaritans who were just ‘officially engaged’ to marry their souls to Yahweh’s Spirit, while “Expecting” a great new birth.

In the above translation of what John said, the ears and eyes need to be refocused, so the truth shines through. When John said, “I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals,” the reality missed is the English translation of “I” is actually the Greek capitalized word “Egō.” The capitalization divinely elevates this meaning to Yahweh [“I AM”], such that the “hearts” [“souls”] of the Samaritans heard Yahweh speaking. The reality of the Greek written here is this: “Egō men hydati baptize hymas ; erchetai de ho ischyroteros mou , hou ouk eimi hykanos lysai ton himanta tōn hypodēmatōn autou”. This literally can translate to say this: “I AM truly water submerge yourselves ; comes now this mightier of me , of whom not I exist sufficient to release this binding of these soles bound under of self”. This needs close inspection, as I wrote about this deeply in my prior commentary.

This says, in essence, Yahweh is the spiritual water [living water] that submerges one’s soul, like the physical water symbolically used by John. The immersion into Yahweh’s Spirit means there will come another soul to join one’s soul, which is stronger than the soul being saved [which could not resist sinning]. This immersion into Yahweh’s Spirit is marriage, bringing one’s soul into divine union with Him; and, there is no soul capable of breaking that bond, which is known to make one’s flesh become the feet of Yahweh on the earth [His ministers or apostles]. While the double-edge of Yahweh’s Word makes this perfectly fit the known history of the Gospels, John the Baptist did not know Jesus was the one [he questioned that via his messengers]. It is the truth of divine marriage, which is two souls in one body of flesh, possessed by Yahweh and controlled by the Son.

In the last segment of words in verse sixteen, the NRSV shows this: “He will baptize you with the Spirit Sacred and fire.” There, I have stricken out the order of words and shown an alternative translation, maintaining the order of words written by Luke. In this, rather than translating “autos hymas” as “he … you” [inserting a word between two written], those two better translate as “same yourselves,” where the word before a semi-colon is “autou” [“of yourself” or “of same”]. This makes the beginning of the following statement begin in the plural, saying “same [for oneself] for you all.” This is again talking about the one “mightier” that will “come,” such that the presence of the ‘twin’ soul will also “submerge” one’s soul [each individually the “same”] under that power. All of this will be from the same “Spirit” [“Pneumati”], with the difference being that presence will use the “Spirit” to transform a sinner into a “Saint.” To call the “Spirit” the “Holy Spirit” is to ignore the separate capitalization of both words – Pneumati and Hagiō.”

The “Spirit” is Yahweh’s reach unto the material realm. “Holiness” or “Righteousness” is only a state of being for a soul in a body of flesh [the opposite of waywardness], as it is foolishness to think an inferior human-soul has any right to judge Yahweh, in any way, even if it is a human opinion of goodness. As Jesus corrected the young rich man, “Only God is good,” we do not have any right to judge Yahweh in any way. He judges our souls.

The aspect of “fire” has to be seen as following the placement of the word “kai,” denoting “fire” is important to grasp. The word written is “pyri,” which is the Dative Singular form of “pur,” meaning “fire,” while implying: “the heat of the sun, lightning; fig: strife, trials; the eternal fire.” (Strong’s) The word’s use also can be seen as “funerary” or “sacrificial,” as well as indicating “a fever.” Its least likely intent is physical “fire,” meaning it is Yahweh speaking through John (recorded by Luke) saying how being “Sacred” is importantly “lightning” fast. One’s mind is no longer filled with doubt and hesitation [the tricks of temptations]. There is an “illumination” of insight that is instant; and, there is a strong desire to please Yahweh [a “fever” to serve Him]. That comes when one’s body is symbolically sacrificed – death of self [ego and will] – in the “fire” of the altar, releasing one’s soul to Yahweh [while physically still being in the flesh].

I refer you to my prior commentary to see what I wrote about verse seventeen, because today’s reading does not include verse eighteen. That prior verse is relative to the harvesting of good fruits, and the discarding of useless chaff. Here, one only needs to see that the difference between becoming “Sacred” or “Holy” [a “Saint”], compared to a soul in flesh that does not, is eternal salvation. That reward for becoming a sacrificial lamb is then compared to reincarnation or eternal damnation [depending on the soul and the sins], when the old, blemished sheep keep recycling.

When the story leaps forward to say in verse twenty-one, “Now when all the people were baptized,” this ignores the divine elevation in meaning written into the capitalization of the Greek word “Egeneto.” This is the Aorist Middle Indicative – Third-Person form of the word “ginomai,” which means “to come into being, to happen, to become” (Strong’s Definition), with the implication being “I come into being, am born, become, come about, happen.” (Strong’s Usage, my underline) To take this divinely elevated word written by Luke, led by Yahweh, and translate it as “Now when,” that is making this become some ho-hum passing of time, as if the translator got tired of waiting for all the little people to be dunked in the creek, just waiting until the big guy arrived. This leads readers to think it was then that Jesus, wandered down the bank, into the water. “Next!”

That is wrong.

Verse twenty-one actually is written as this: “Egeneto de en tō baptisthēnai hapanta ton laon,” which literally translates to say, “Born now within thereupon having been submerged altogether this [God’s chosen] people.” This can now be seen as a divinely elevated second “Birth” that has taken place, which [as Jesus explained to Nicodemus] is not physical, but Spiritual. It is not an outer cleansing, but one “within,” where the “submersion” is not physical water, but the living “water” Yahweh spoke of earlier. It is the outpouring of His “Spirit” upon the souls of His “people” [the word “laon” means “laity,” implying being chosen by God (hand-picked)]. There is no section set aside for an artificial hierarchy that ranks one “baptized” divinely by Yahweh as higher or lower than the rest. “Altogether” the “people” [chosen by God] received the same state of being, meaning all became “Saints” because of having been “Born” of Yahweh’s Spirit.

When verse twenty-one mentions “Jesus,” it is as if he stood at the back of the line, waiting his turn for John to dunk him in the creek. Again, due to the double-edged meaning Yahweh’s language accommodates, that is probably true; but it is not the point that needs to be seen. When the NRSV shows written: “and when Jesus also had been baptized and was praying, the heaven was opened,” the reality is this is written in Greek: “kai Iēsou baptisthentos , kai proseuchomenou , aneōchthēnai ton ouranon”. That includes two uses of “kai,” the word that marks importance to follow [no need to translate it]. So, the reality of the translation says, “[importantly] of Jesus having been submerged , [importantly] praying of him , was opened this heaven.” This says nothing about Jesus being baptized by John. This needs to be seen clearly.

By seeing the word used that is very similar to the word used just prior – “baptisthentos” following “baptisthēnai” – this is now saying those “Born … having been submerged,” are now “of Jesus having been submerged.” This says those who came to John were all transformed by Yahweh into ‘twin’ souls – theirs merged with that of Jesus. The one soul which is “mightier” than their ‘sinner soul’ is the one that has “come” into them. Their “Birth” is actually a “Rebirth” Spiritually [like Jesus explained to Nicodemus]. This is important to understand.

Following another marker word of importance to follow, the Present Participle – Genitive Masculine Singular form of “prayer-pray” is used, which then can be read as “praying [participle] of [Genitive] him [masculine].” Those who had received the soul “of Jesus” were then “praying of him,” which is an important statement about giving thanks to Yahweh [which usually is seen as very joyous]. Those prayers were led by a newborn soul of Jesus then within them.

This then leads to the after effect of them giving thanks to God that “was opened this heaven,” where “heaven” should be read as the Spiritual abilities that come to Saints from Yahweh, to “all” who have been Reborn as His Son. Normal human beings walk around and only see the physical and material, with the “heaven” invisible. When “heaven has opened” that means one’s soul in a physical body sees, hears, and speaks divinely. While everything is seen by others as just ‘ordinary world’ stuff, Saints write divine texts and translation services cannot see the truth in their words. Those services have not had the “heaven opened” to them.

When verse twenty-two is then shown by the NRSV to state: “and the Spirit this Sacred descended upon him in bodily form like a dove,” here I have stricken out the translation that says “Holy Spirit.” The reason is more than the first time, where the words were reversed, as now the words are again reversed, but now with a word in between. That word has been tossed away like excess garbage. There is nothing written in Holy Scripture that has no meaning and can be discarded at will. The Greek written here is: “Pneuma to Hagion,” where the literal translation says, “Spirit this Sacred.” Wholly, the Greek word “to” also precedes “Pneuma,” so it says, “this Spirit this Sacred.”

In the Greek written, the truth says, “kai katabēnai to Pneuma to Hagios sōmatikō eidei hōs peristeran epi’ auton ,” which can be seen to be an important statement to grasp. This says, “descended this Spirit this Sacred corporeally shape like a pigeon upon self”. In this, “descended” can be read as both the souls of those “praying thanks” and “having opened this heaven.” The prayers come from having bowed down before Yahweh, thus self-egos “descended” when their prayers were heard divinely. This is then also seen as Yahweh sending down His Son’s soul, when the soul of Jesus had already “descended” when he was “Born” in Bethlehem. From that awareness, it is not physical Jesus, but “this Spirit,” which is his soul. It is the soul of Jesus within another soul that is the only way to become “a Saint.”

The designation as a “Saint” is not Spiritual, but “corporal,” such that Jesus is not external as a Spirit that tags along, but one with one’s soul [every soul Yahweh sends his Soul into]. A “Spirit” has no limitations. Like Yahweh it IS … everywhere. A soul is also a “spirit;” and, a soul must conform to the shape of its corporeal body of flesh. Thus, the “Spirit” is sent in the same way, as a divine presence that is fitting the scope of the soul within a body of flesh.

The element of “a dove” (which I believe “pigeon” makes the imagery better seen) is it is not a graceful bird, either taking flight or landing. The motion of its wings should be seen (when it “descends”) as “fluttering.” Thus, when the soul of Jesus enters one’s soul, it comes with some “fluttering,” so one feels the presence and can even physically shake.

The next segment of words is another introduced by the word “kai.” The importance here comes from the word “phōnēn,” which means “a voice.” This needs to be seen as important because this landing of the “Spirit” within one’s soul (causing one’s heart to flutter) makes the one divinely possessed become “a voice” for Yahweh, as his Son reborn. This is more than one’s ordinary “voice” (although one still sounds the same), but the ability to speak in holy tongues, which is the language of Yahweh. Luke was such “a voice” for Yahweh; and, his writing style is not his own. It was holy tongues being recorded on a scroll. All words said by such “a voice” come from “heaven.”

This then leads to what Yahweh is saying to all souls who become His voice. It begins with the capitalized word “Sy,” which says “You.” The mistake is reading this as a simple “you,” which everyone thinks is Jesus. Instead, the “You” is divinely elevated to be everyone whose soul has been where Jesus’ soul has resurrected [well before he died … Yahweh has that ability]. This means “You” should be the one whose eyes are reading this Scripture. It equally applies to all souls in flesh that have become divinely elevated as Yahweh’s Son.

From there, Luke reported that Yahweh called all as those who “exist this Son of me”. After a comma mark, Yahweh then spoke through all fitting the “You” description, saying “this beloved.” In that, the word “beloved” should be read as a statement of marriage, as “love” is the glue that binds two together as one. Out of marriage, Yahweh has sired His “Son,” with “love” abounding in all who share that relationship with Yahweh.

The final segment of words in this verse and this reading selection then say [Yahweh speaking], “in of you I am well pleased.” Here, “in of you” [from a lower-case “soi” being written for “you,” in the possessive Genitive case] says the Genitive case form of “you” shows Yahweh in possession “of you.” This possession then puts Yahweh “in” one’s whole being [not close by or near, but in]; and, this then includes the soul of His Son, Jesus. That is the soul that always “pleases” Yahweh; so, being Reborn as Jesus means Yahweh has been “well pleased” in the signs of love shown by one’s soul. Jesus has then become one with “You,” leading the actions “of you,” so you too will make Yahweh “well pleased.”

In this selection of five verses from Luke’s third chapter, the name “Jesus” is only written twice: once in verse twenty-one and once in verse twenty-three, with the later not read today. That reference instead begins where Luke was telling of the genealogy “of Jesus.” Those are the only references in all of this chapter; and, the one use here says “of Jesus” [“Ἰησοῦ,” “Iēsou”]. Verses twenty-one and twenty-two are called “The Baptism of Jesus,” which is true; but the truth says the baptism was in others, who received the soul “of Jesus.”

This means this close inspection of the text written makes a divine “Appearance” come, which is the meaning of “Epiphany.” We are called to receive “the baptism of Jesus,” which means John the Baptist was himself a soul saved, which was possessed by the soul “of Jesus,” becoming his Lord. The name “Jesus” [a capitalized word of divine elevation] means “Yah[weh] Will Save.” Thus, John’s soul had been born Saved, to show others they too can be like him.

These five verses then need to be seen as purposefully selected to be read again, following a partial reading during Advent. Now, after becoming Jesus “Reborn,” it is possible to see these verses revealing what “the Epiphany” expects – the “Expectation” of a divine pregnancy and the “Rebirth” of Yahweh’s Son in human flesh.

As a reading for the first Sunday after the Epiphany, one needs to look closely at what I wrote about the accompanying short reading from Acts. There Luke wrote words that speak of a similar mass transfer of the “Spirit,” then in the Samarians. That reading also opens up to reveal similar hidden elements that translation services cannot see. It is much like this reading. Therefore, “the Epiphany” and the Sundays after that event need to be seen as the time when the truth becomes visible, like it was not prior. What was once inside has now come about. This is the stuff that makes Saints.