Tag Archives: Last Sunday after Pentecost

Ezekiel 34:11-16, 20-24 – Gathering lost sheep [Christ the King Sunday]

January 22, 2026 R. T. Tippett Leave a comment

Thus says the Lord God: I myself will search for my sheep, and will seek them out. As shepherds seek out their flocks when they are among their scattered sheep, so I will seek out my sheep. I will rescue them from all the places to which they have been scattered on a day of clouds and thick darkness. I will bring them out from the peoples and gather them from the countries, and will bring them into their own land; and I will feed them on the mountains of Israel, by the watercourses, and in all the inhabited parts of the land. I will feed them with good pasture, and the mountain heights of Israel shall be their pasture; there they shall lie down in good grazing land, and they shall feed on rich pasture on the mountains of Israel. I myself will be the shepherd of my sheep, and I will make them lie down, says the Lord God. I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, but the fat and the strong I will destroy. I will feed them with justice.

Omitted: [17 “As for you, My flock, thus says the Lord God, ‘Behold, I will judge between one sheep and another, between the rams and the male goats. 18 Is it too slight a thing for you that you should feed in the good pasture, that you must tread down with your feet the rest of your pastures? Or that you should drink of the clear waters, that you must foul the rest with your feet? 19 As for My flock, they must eat what you tread down with your feet and drink what you foul with your feet!’” ]

Therefore, thus says the Lord God to them: I myself will judge between the fat sheep and the lean sheep. Because you pushed with flank and shoulder, and butted at all the weak animals with your horns until you scattered them far and wide, I will save my flock, and they shall no longer be ravaged; and I will judge between sheep and sheep.

I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the Lord, will be their God, and my servant David shall be prince among them; I, the Lord, have spoken.

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This is the Old Testament selection from the Episcopal Lectionary for Year A, Proper 29, the last Sunday of Pentecost. It will next be read aloud in church on Sunday, November 26, 2017. As the last Sunday of Pentecost, it is recognized as Christ the King Sunday. Verses 17 through 19 are omitted from the service reading, but I have been included in the presentation above because they add depth to understanding fat sheep. This is important as it prophesies the coming of Jesus the Messiah, after God will gather the scattered sheep (Israelites and Jews) from their lost places (Babylon and beyond), for him to Shepherd.

This reading’s lead-in (verses 1-10, which are not read aloud) has the title “Prophecy against the Shepherds of Israel,” as the title that appears on the Bible Gateway website, specifically for the New American Standard Bible translation. For the verses shown above, the title changes to “The Restoration of Israel.” The omitted verses lean more towards the main title, rather than about God restoring the chaos caused by bad shepherds. Still, in the beginning and at the start of these verses, Ezekiel is continuing what he stated in verse 1: “The word of the Lord came to me,” which is a clear statement of God speaking through a Prophet.

After reading these verses of God searching for his lost sheep, I recalled an episode of the reality TV show “Alaska: The Last Frontier.” Two of the ranchers had to go to find cattle that had become lost after freezing weather had come in, and a larger storm was to follow that one. The cattle were in danger being on frozen tundra, unable to forge swollen and freezing rivers.

Here is a video clip.

This video is just a portion of what the episode covers; but where someone says the cows get scared and hide under a cedar tree, it becomes clear that the cattle kind of like their new stomping grounds. They would rather hide in fear, than come out and say, “Here we are. So glad you found us!”

The scattered cattle have to be rounded up and headed back to their respective ranches, or they would happily stay where they were … lost … until a predator killed them for dinner or winter kept them from finding any food. Either way, the out of place cattle would end up dead. The point of my bringing up these cattle is they can then become a parallel for the sheep in this reading, as cattle and sheep are both dumb animals that have a hard time knowing what’s good for them … and what’s evil. So they need a herder.

Imagining that the scattered sheep in the scenario spoken of by Ezekiel, for God, are like those lost cattle on a cable show, it becomes easier to see how the scattered sheep probably were not baa-ing for saving. After “the days of clouds and thick darkness,” they probably did the best they could and grazed wherever they could. For a lost grazer, anywhere can be called home.

Sometimes it is hard to tell the sheep from the sheep. They blend in so well.

So, when God spoke and said, “I will bring them out from the peoples and gather them from the countries,” the lost sheep were probably allowing foreign “people” to be their shepherds, and they had gotten used to the vegetation of foreign “countries.” They acquired a taste for strange people and places. However, God had a plan for them: find them; bring them back to the fold; and have them be led by His “servant David,” which means Jesus (of the Bethlehem heritage).

Reading this prophecy of Ezekiel made me think of the Parable of the Prodigal Son, which is not the Gospel reading that will accompany this Old Testament reading. (I know because I checked.) The Gospel of Proper 29 is Matthew 25:31-46 and it is a perfect fit for a reading with the title that says it is “against shepherds.” It ties into the Christ the King theme, but has Christ separating the sheep to his right and the goats to his left. While Ezekiel 34 feeds that theme, Luke 15:11-32 (the parable of the prodigal son) deals with the aspect of foreign people and foreign countries.

That parable deals with the prodigal son becoming lost, with the end of the story being the celebration of the lost being found – “But we had to celebrate and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found.” (Luke 15:32) As this reading from Ezekiel is about finding lost sheep, it projects God as if He were planning on going out and selectively choosing which sheep to be found. In an anthropomorphic story, it appears that God lost a little of his All-Knowing Mind and All-Seeing Eye.

In the parable of the prodigal son, the father allows his son to become lost and does nothing to go find him. The father does not send spies to keep up on his son’s whereabouts. It is through that lens of seeing the Father allowing the lost to be lost that this Ezekiel reading becomes more powerful. The assumption that God would hunt for lost sheep should be inverted, such that God will make it possible for the sheep to find Him.

In the translation above, including the omitted verses and all coming from the New American Standard Bible version, the word repeated the most times (in variations of usage) is “feed.” It appears six times in the NASB translation, while the actual Hebrew text shows seven times (in verses 11-24). The translation above, “they must eat,” is the missing time. This repetition is significant, especially when “fat” (2x) and “lean” (1x) are allusions to how much the lost sheep have been fed. This focus on food (which implies grass, upon which sheep graze) becomes an overall statement about how God will search for His lost sheep.

Rather than God Himself taking physical form and hunting for lost livestock (“I myself will search for my sheep, and will seek them out”), the lost will be found by the Word of God. That is the food that will remain present among the sheep, no matter where they roam. God first sent manna as the food for the Spirit of the Israelites. They forever remembered being found by God in the breaking of bread at Passover. When Jesus said, “eat this [bread] in remembrance of me,” the meaning is the food that leads one back to God.

Ezekiel was one of those who would serve God and seek the lost sheep, to return them to the foal. Still, the feed of Israel is the Holy Scriptures, orally recited from memory, as well as written onto scrolls and kept safely secured. That history of promise and all the Laws of the Covenant, with all the songs of praise and prophecies of doom (the “clouds and thick darkness”), that IS the “rich pasture on the mountains of Israel” from which the lost sheep can always feed.

Because God said through Ezekiel that “I myself will judge between the fat sheep and the lean sheep” and “I will judge between sheep and sheep,” one can assume that all of the lost sheep reclaimed will have been fed by God. Some will be fed more than others, with some fed on pure pasture and clean water, while others are left ‘the crumbs off that tableland’. The omitted verses (17-19) state how some of the sheep will walk all over the grass the others graze from and then drink from clean waters, before muddying the streams by walking through that water. This states the quality of the feed (the graze) the lost sheep will have available to them, with the rams taking the best and leaving the other sheep the rest.

In the parable of the prodigal son, it was food that brought him back home. Sure, he had taken his inheritance and squandered it in a foreign country; but he was willing to hire himself out to one individual of that country (probably another lost sheep), rather than consider going home and be seen as a loser. In the midst of a famine that befell that land, the prodigal son fed the scraps from his foreign master’s table to the swine, while he was starved. It was then the memory of the plentiful food that was given to the lowest of his father’s hired hands and the livestock that motivated the lost son to go home.

In the Ezekiel reading, we hear God saying: “I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, but the fat and the strong I will destroy. I will feed them with justice.” In the parable of the prodigal son, we find of the son’s decision to admit his sins and beg to taken back as a hired hand, led to the father seeing his return. The son had found his way back home, to the father’s delight.

We read, “while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him.” (Luke 15:20) This says that repentance will be the that which will find, bring back, mend, and strengthen the lost. Those who repent will be those who were lost but then were found. Their repentance will have come from the feed of Scripture, which promises justice.

It is important to see this connection between being fed the Word of God. This Word is ignored by those of foreign countries, who worship other gods and have no concept of resurrection and a lost soul’s return to be with God the Father. Thus, it is the sheep metaphor that represents those of Judaic-Christian heritage and tradition. The sheep are those who graze upon the Word of God. However, there are those among the sheep that dilute the words of God, for the purpose of getting themselves fat, while the other sheep get lean.

The fat sheep are then the bad (or false) shepherds, who were those who lost the Promised Land and then came back to Jerusalem as the Pharisees, Sadducees, scribes and Temple priests. They offered sacrificed to God as the high and mighty (the fat and the strong), while keeping for themselves the best parts (the good pastures) and leaving the others the guilt (tread upon pastures). They amended the laws (the clear waters) to suit their needs, while forcing (pushed with flank and shoulder, and butted) the rest to comply.

When God said, “I will save my flock, and they shall no longer be ravaged; and I will judge between sheep and sheep;” adding, “I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd,” this means more than God sending Jesus (a descendant of the House of David, through Jesse) to Jerusalem. Jesus was one in a line of Holy Prophets who kept the food of Scripture pure, and the spirit of the Word clean. However, Jesus Christ sired a line of Apostles in his name.

This means the judgment between “sheep and sheep” is determined by whose soul appears at the doorsteps of Heaven. Are they the souls of sheep who were shepherded there by the Mind of Christ? Or, are they the souls of those shepherded by the brains of men, who did nothing to lead another sheep’s soul home to God? Were they sheep who had fun being with foreign people and the ways of foreign countries? Or, were they afraid of their absence from the LORD, hiding under trees, before they were found by an Apostle and herded to holy use?

In the parable of the prodigal son, the son proclaimed, “Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.” To have “sinned against heaven” means a confession for having allowed the flesh between the earholes (the Big Brain) to guide him selfishly. He had wanted his inheritance in advance, which he then squandered. He understood that he had done nothing to deserve a return home to Heaven, to be again with the father as his son.

The prodigal son had intended on asking his father if he would take him as a hired hand; but because the father went to meet the son, before he could make that request, the father embraced the son with love. That symbolism is God entering into the heart of the wayward son in a union that was the desire of the wayward son. Once that presence was in the heart, the father ordered his slaves, “Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet.” (Luke 15:22)

That “best robe” was the wedding gown of marriage. We have read of it in other parables. The ensuing celebration and feast was the marriage banquet of the sheep to the Father, as an Apostle, as a Saint. It was that holy union that made the return to Heaven possible, as the judgment of the Father was to recognize a sheep that had been led back home by its having the Good Shepherd within.

This is how one should read the last verse, where it says “I will judge between sheep and sheep.” As those who profess to be Christians, we are all sheep on this earth. In order to gain entrance into the Spiritual realm of the Father, we have to determine what kind of sheep we are: Are we the sheep who serve God, through the Holy Spirit and the Mind of Christ, being led by the Good Shepherd? Or, are we the sheep who serve self, who trample underfoot the Word and weaken the spirit of faith in others, being led by Satan?

It is possible to read all Scripture in a vacuum and reach a full understanding of what this reading from Ezekiel means. When we link its meaning to other Scripture, that understanding compounds greatly.

It is the presence of God in one’s heart that seeks understanding – one wants not to be lost. It is the Christ Mind that whispers to seek the same message of one passage to be mirrored in many others. The truth of meaning is how one ceases doubting and finds faith. It takes repentance to seek to be found and worthy of becoming a hired hand for God.

This will become clearer when one reads the accompanying Gospel: Matthew 25:31-46. That one has the title “Judgement.”

Ephesians, Language, Teaching

Ephesians 1:15-23 – Praying the spirit of wisdom will come [Christ the King Sunday]

January 22, 2026 R. T. Tippett Leave a comment

I have heard of your faith in the Lord Jesus and your love toward all the saints, and for this reason I do not cease to give thanks for you as I remember you in my prayers. I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, and what is the immeasurable greatness of his power for us who believe, according to the working of his great power. God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. And he has put all things under his feet and has made him the head over all things for the church, which is his body, the fullness of him who fills all in all.

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This is the Epistle selection from the Episcopal Lectionary for Year A, Proper 29, the last Sunday of Pentecost, Christ the King Sunday. It will next be read aloud in church on Sunday, November 26, 2017. This is important because Paul addressed the power of Christ in the world, whose power is spread through Apostles like Paul and those to whom he wrote in Ephesus.

I apologize for turning selections from Paul’s letters into dissertations of what was written and what the Greek says the meaning is, simply because Paul wrote in a manner that was directed by the Holy Spirit, which intended for his words to be most difficult to grasp. I have explained that I have been led to understand the writings of Nostradamus (relative to his work Les Propheties), which involves close attention to punctuation marks and other ‘guideposts’ of language. However, in the above translation, a long-winded Paul wrote nine verses, with four period marks – seemingly somewhat understandable, if the reader in church takes a breath at those four places of ‘full-stop’ rest.

I have posted the literal translation below, with each break point as indicated by the Greek text found here; and you will find that 180 words of English translation are written (some Greek words indicated multiple English words), all with only one period mark … the one at the end. There is one semi-colon (for emergency air intake), which appears after 144 words have been stated. However, if this selection of Paul is read line by line, in the way I have shown it, it makes 34 statements, such that the commas act as period marks, with the period mark showing where this selection altogether ends.

Because the translation above (New American Standard Bible version) is taking the standard liberties of normal syntax adjustments between Greek and English, they see the long run-on and attempt to make one tremendously long address be more like a very educated fellow, who would need to puff on his pipe four times, just to keep it lit. When this translation reaches a volunteer reader, who may be scared to death in front of an audience, or even a seasoned reader of Scripture, the speed of the reading means the listeners have only seconds to grasp words that hold deep thoughts – from God. Needless to say, Paul flies quickly over the heads of most readers and listeners, so Paul is known to cause heads to ache thinking about what he meant.

To read Paul in the manner that I have made possible below, the purpose is to slow down and listen to what your heart and mind tell you. In the small and manageable segment bits, one is able to see how this becomes Paul speaking conversationally, in the language of God. One has to be involved in the parts prior to this selection, as one set of words is connected to the next. Still, it makes one think and research. This difficulty is so only those who love God can understand – as were the Ephesians, who (like Paul) were given an ability to “speak in foreign tongues.”

The literal translation below should be read and its intent and meaning grasped, one line segment at a time. Nothing is superfluous or unnecessary.

15. Because of this ,
I also ,
having heard of the among you faith in the Lord Jesus ,
and the love the toward all the saints ,
16. not do cease giving thanks for you ,
mention making in the prayers of me ,
17. that the God of the Lord of us ,
Jesus Christ ,
the Father the of glory ,
might give to you spirit of wisdom and revelation ,
in knowledge of him ,
18. being enlightened the eyes of the heart of you ,
in order the to know you ,
what is the hope of the calling of him ,
in the saints ,
19. and what the surpassing greatness of the power of him ,
toward us ,
those believing according to the working of the might of the strength of him ,
20. which he worked in the Christ ,
having raised him out from dead ,
and having set at right hand of him ,
in the heavenly realms ,
21. above every principality ,
and authority ,
and power ,
and dominion ,
and every name being named ,
not only in the age this ,
but also in the coming ;
22. and all things he put under the feet of him ,
and him gave head over all things to the church ,
23. which is the body of him ,
the fullness of the the all things ,
in all filing .

Now, in this literal translation there are multiple points where an awkward “the” shows. Frequently, the Greek-English text will show no translation for these words, although each one is a version of “the” (such as indicating masculine singular or masculine plural, or other versions of “the”). Sometimes, words will be added or added with brackets, often showing “the [One].” This is an indication that an awkward “the” should be read as “the One,” meaning God.

With this presentation done, I will leave the bulk for the reader to ponder. However, I will address a few elements that spoke to me.

First of all is Paul’s use of the word “pistis,” which is properly translated above as “faith.” The context of that use is Paul’s opening statement (for this selection), “I have heard of your faith in the Lord Jesus.” The literal statement is, “having heard of the among you faith in the Lord Jesus,” where the awkward “the” is “tēn,” which is the singular feminine accusative form of “ho.” Because “pistis” is a feminine noun, a feminine article is attached, meaning this can state, “having heard of among you the faith in the Lord Jesus.”

I point this out because the concept many Christians have of “faith” is it means “belief.” As such, “faith in the Lord Jesus,” when said all at once, real fast, in one breath, means to most people: I have heard the story of Jesus’ death, resurrection, and ascension AND I believe that story, as Jesus being the Lord that sits at God’s right hand.” However, the word “faith,” as “pistis,” means more than that.

The word “pistis” brings a translation of “faith, belief, trust, confidence; fidelity, faithfulness,” while being rooted in “peithô,” which means “persuade” or “be persuaded.” According to HELPS Word Studies, Strong’s word number 4102 (“pistis”) infers a meaning that “is always a gift from God, and never something that can be produced by people. In short, 4102/pistis (“faith”) for the believer is “God’s divine persuasion” – and therefore distinct from human belief (confidence), yet involving it. The Lord continuously births faith in the yielded believer so they can know what He prefers, i.e. the persuasion of His will.”

One should read “yielded believer” as one who has sacrificed self will, in order to serve the LORD. The word means one listens to, obeys, yields to and complies with God’s will, more than being talked into belief by the Lord. Therefore, “faith” is “belief” based on personal experience and not simply word of mouth instructions that sound good.

Second, I would like to address Paul’s use of “hagious” and “hagiois,” both of which are properly translated as “saints.” This represents a repeated usage, which makes Paul’s usage be worthy of further inspection.

In the NASB translation above, we find it within the context of “your love toward all the saints” and “inheritance among the saints.” The literal translations I presented show this as “the love the toward all the saints” and “in the saints,” following the segment that states, “what is the hope of the calling of him.”

In the literal translation, one finds another of the awkward “the” uses, where “the love the toward all the saints” shows the word “tēn” again. The word “agapé” (“love”) is a feminine noun, requiring a feminine “the,” but the intent is to denote “the one of love,” which is relative to “Lord Jesus,” stated in the prior segment. When Paul recognized this “love,” he stated it was sent spiritually to “all” who were saints. Thus, Paul (as a saint) was making an assurance that the Ephesians too were saints.

The preposition “eis” is translated as “toward,” but has definitions that can equally be stated as “into, in, unto, to, upon, towards, for, among.” This means the direction of “the love of the Lord Jesus” is not projected outward, but “into, in, unto and among.” Therefore, it is that inner love of the “Lord” that brings “the love into” a “saint,” who becomes reborn as “Jesus.”

This view makes it important to fully grasp what a “saint” means. While looking up that word in English shows synonyms such as “a person who is deemed holy by a Christian church” or “consecrated,” that is itself a failure to grasp the full meaning.

According to HELPS Word Studies, the Greek root word (“hágios”) is properly read as meaning “different (unlike), other (“otherness”), holy; for the believer, 40 (hágios) means “likeness of nature with the Lord” because “different from the world.’” That site continues to state, “The fundamental (core) meaning of 40 (hágios) is “different” – thus a temple in the 1st century was hagios (“holy”) because different from other buildings (Wm. Barclay). In the NT, 40 /hágios (“holy”) has the “technical” meaning “different from the world” because “like the Lord.’”

Following an assumption that Paul fully understood this meaning as “different,” such that Apostles were those “set apart” from normal human beings (be they Jewish or Gentile), Paul was stating the marriage (“the love”) of God with one of deep “faith” means that God is “calling him” (or “calling Jesus”) to be “in the saints.” Therefore, a “saint” has nothing to do with some external reward or bestowing of a title from any institution of men (and/or women), as (just like “faith”) a saint is “never something that can be produced by people.” Only God determines who the saints will be.

This brings about a third element of Paul’s letter that needs clarification. In the NASB translation above, one finds the statement, “may give you a spirit of wisdom and revelation as you come to know him.” (Ephesians 1:17) This makes it appear as if Paul is making a wish (in the form of a prayer) that continued study (“come to know”) “may give you a spirit of wisdom and revelation.” This can sound to some as if Paul was wishing the Ephesians would use the Holy Scrolls in the same way that witches use magic spell books to educate themselves, so they can call upon the spirits and produce “miracles.”

As ludicrous as this may seem, the ruling class of Jerusalem saw Jesus in this exact light; and atheists of science see all miracles as trickery, never as divine presence.

In the literal translations I have presented, this single statement of “coming to know” “God the Father” and “Jesus Christ” (so “faith” and “love of the saints” can manifest) is actually split into two segments: “might give to you spirit of wisdom and revelation,” and “in knowledge of him.” The conditional form of “may give” is harder to see, than is “might give,” where “might” becomes a clearer statement of meeting the conditions that warrant the “giving” of a “gift.”

Those conditions are then to be seen as set by “God the Father,” where one “might” get the “gifts” “of wisdom and revelation,” if one has received within “Jesus Christ.” That then allows the “Christ” Mind to be the source of “wisdom and revelation,” so that all this comes “within,” as the “knowledge of him.” It says one can ONLY “come to know Jesus Christ” by BEING the resurrection of the Son of God in earthly form.

The fourth item I will address is the use of the word “elpis,” which has correctly been translated as “hope.” The NASB translation shows this word appearing in the statement, “you may know what is the hope to which he has called you.” (Ephesians 1:18b) The literal translation that I have provided shows this in the segment stating, “what is the hope of the calling of him.”

An English translation of the word “hope” finds verb usage as: “To wish for a particular event that one considers possible;” and “To desire and consider possible.” As a noun it means, “The longing or desire for something accompanied by the belief in the possibility of its occurrence.” When its meaning is applied to Christian ideology, the definition becomes, “The theological virtue defined as the desire and search for a future good, difficult but not impossible to attain with God’s help.” These definitions have become so ingrained into the intellect of humans that speak English fluently that one reads “hope” in a Scriptural context and immediately thinks, “That is some big wish made by Paul for the Ephesians to live up to.”

That is not what Paul meant when he wrote the word “elpis.” The word is rooted in the Greek word “elpō,” which means, “to anticipate, welcome” – properly, expectation of what is sure (certain); hope.” As such, “elpis” means “expectation, trust, and confidence,” which means that “hope” becomes the conditions by which God calls His Son to use a believer as one of His saints.

Hope is the expectation of devoted service. It is the trust that God has in His Son. It is the confidence that the presence of the Holy Spirit brings to an Apostle. Therefore, the only “hope, desire, longing and wishing” is not IN the saint, but in those who are called to Jesus by one confidently presenting hope in a world of despair.

Finally, I would like to comment about the verse that states, “and above every name that is named” (NASB), which I show literally to say, “and every name being named.” (Ephesians 1:21e). This segment follows a trinity of traits held by Christ, as King (the theme of Christ the King Sunday): authority, power, and dominion. All fall with his realm of “principality,” where Jesus Christ rules as the Prince of Peace. Because this series of kingly attributes leads to Paul writing of the church (“ekklésia”), it is easy to bounce right over this speed bump that says, “every name being named.”

Since God rules in Heaven, Jesus Christ can only be King of the Earth. Because Jesus told Pilate, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (John 18:36) the Earth is the matter of which human beings are made – flesh, sinew, bones and blood, all metaphorically deemed as “clay”.

This means the verses that say, “and him gave head over all things to the church, which is the body of him” (Ephesians 1:22b and Ephesians 1:23a) are directly referring to the physical body of a saint as the church of him, where that body’s brain, in the head, becomes the throne upon which the Mind of Christ rules. Christ is King of the kingdom of saints, where each individual is a church and a collection of saints represents the Church.

When this view is grasped, then one can read “and every name being named” as “pantos onomatos” is stating “each character” or “all reputation” that is “authority, and power, and dominion” of “Christ, raised from dead” (as one born mortal to one eternal in Spirit), that only goes by one name – Jesus Christ. Therefore, the realm of Christ is that which is “onomazomenou,” or “being named” in “each character” identified as saints.

As I see that I have now surpassed the 2,800 word mark (given that about 360 are from stating the Epistle twice), I will conclude with these observations. These observations (I feel) are most important for Christians to understand. Of course, I could go word-by-word in this selection of Paul’s letter to the Christians of Ephesus, and exceed 4,000 words AND still leave many interpretations incomplete. So, I will leave the rest for the reader, as holy homework.

Good studies!

Helpful Hints:

The LOVE of God is Jesus.

One can only LOVE God with all one’s heart, soul, strength and mind by being JESUS reborn in flesh.

The soul of Jesus joined with your soul makes Jesus your NEIGHBOR, who you LOVE as Yahweh.

A CHRIST is a soul Baptized by the Spirit of God (Yahweh), as Christos and mashiach both mean Anointed, where the capitalization (in Greek) means Spiritual Baptism by Yahweh.

When you think “in the name of Jesus Christ,” you must be:

1.) Married to Yahweh, via becoming cleansed of all past sins through Spiritual Baptism [made a Christ];

2.) You become a wife soul of Yahweh (physical flesh makes a soul feminine) , so you take His Name upon you in the sacrifice of your soul to Him in divine union; and,

3.) That Name is then “Jesus” [meaning “YAH Saves”], who (as two souls joined in one body of flesh – Ephraim) becomes one’s soul-flesh LORD, such that his commands over his “kingdom” [your soul-flesh] keep you always a Christ [Spiritually Baptized and without sins].

The meaning of “Christian” only is truth if one is a Christ, reborn as Jesus as one’s Lord, as a physical resurrection of the Son of God again in ministry on the earth, without sin – a SAINT.

Language, Matthew, Teaching

Matthew 25:31-46 – Who is a sheep and who is a goat? [Christ the King Sunday]

January 22, 2026 R. T. Tippett Leave a comment

Jesus said, “When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, and he will put the sheep at his right hand and the goats at the left. Then the king will say to those at his right hand, ‘Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ Then the righteous will answer him, ‘Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?’ And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.’ Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.’ Then they also will answer, ‘Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?’ Then he will answer them, ‘Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.”

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The is the Gospel selection from the Episcopal Lectionary for Year A, Proper 29, the last Sunday after Pentecost, Christ the King Sunday. It will next be read aloud by a priest in church on Sunday, November 29, 2017. This is very important as it was Jesus telling of his return and the judgment that entails.

It is most important to see these words of Jesus, recalled by Saint Matthew, as being said during his time of inspection in Jerusalem, just prior to his last Passover Festival. The title that has been attached to these words (associated with some who lend titles) is “The Judgment” (some “The Final Judgment,” but others “The Sheep and the Goats”). This is when “the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory.”

This tells about the kingdom of Christ Jesus. Jesus is Christ the King! However, this story, like all the parables immediately prior (over four days), are metaphor and allegorical.

While it is easy to see the anthropomorphic aspect of good humans being referred to as “sheep,” and bad humans being “goats,” all of which talk like humans, people claiming to believe this, as Christians, take these words are though Jesus was telling of some distant time, like at the end of the world. This is because the imagery produced by Saint John the Beloved at Patmos, in The Revelation, painted a similar picture of “the Son of Man comes in his glory, and all the angels with him.” (see Revelation 1:7) Some take those words as statements of what will happen in the future, while understanding everything else as figurative speech.

The concept of Christ the King goes back to the time in Israel when Samuel ruled as prophet (a most important Judge). When Samuel was old and his sons had proven not to be as holy as their father, the leaders of the people went to Samuel and asked him to tell God they wanted a king, “to be like other nations.” The reality prior to that request was that God was their King … always was, always would be. But, God gave them human kings that progressively got worse, until the idea that having one person rule all the rest, with an assortment of holy advisers (hopefully at least one who could talk to God directly), meant everything had been squandered. After centuries of failing to live up to their Commitment with God (their marriage), the union between the children of Israel (Earth) and God (Heaven) was over (divorced).

This means there is no land of Earth on which the Spirit of Jesus Christ can float down from Heaven and have a throne waiting for him to sit on. Regardless of ALL the propaganda: of Zionism and the restoration of Israel – the nation (on stolen soil) – where Jews can call their rightful home; of Christianity and all the prophecies to be fulfilled so they can see the Dome of the Rock razed, so a Third Temple can signal the End Times (and probably cause many to pee themselves from excitement); and the Rapture of the faithful to Heaven (will they lose their clothes in that process?) … it ain’t gonna happen that way.

That concept of Jesus returning like so many have fantasized is not what Jesus spoke of in this reading. Nothing in Scripture intends that futuristic view to be the hope of salvation.

The earth that is the Kingdom of Jesus Christ is a human body or a devoted believer, such as Peter and the ten other Apostles, Paul, and every true Christian who has ever been filled with the Holy Spirit of God and the Mind of Christ. That means Jesus Christ came down from the heavenly realm at nineish, the day after he Ascended, when on Pentecost (the “Fiftieth day”) “like a violent rushing wind” eleven guys in an upstairs room in Jerusalem all became Jesus: as Christ Peter, Christ Thomas, Christ John (of Zebedee), so on and so on.

What is all this waiting till the end of the world stuff then? Could it be doubt? Could it be ignorance?

Verse 31 is translated above to state, “When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory.” Here is what it really says: “When next comes the Son … the [One] to mankind in the unspoken manifestation of God the same , AND every kind of the [One] messengers of God with him , then he will set upon dominion inherent of him.” (text here)

This means “the Son of man” is not some title like “the Son of God.” The words “the Son” (“ho Huios“) imply “the Son of God.” The addition of “of man” (“anthrōpou“) means God sent His Son for the benefit “of man,” such that “the Son” was in a fleshy body that is required “of mankind.” However, “When next comes the Son of man,” is when the Son of God is reborn “of man,” in “the unspoken manifestation of God” (aka “glory”), which makes all those reborn “the same” as was the “man” named Jesus.

This means “all” or “every kind of” or “the whole” of those “of man” who are reborn as Jesus (“the [One]”), they then become instantly “messengers of God” (aka “angels”). This is because they are “with him.”

When one is “with him,” then one is not standing out in a field looking up in the sky, waiting to be “with him” on some distant day in an unknown future. One is either with Jesus, as Jesus reborn, or not.

This becomes the separated anthropomorphic creatures “of man,” which are “sheep” and “goats.”

Christ is the King of a true Christian, who individually is no longer a man or woman (aka “goat”) but a Saint (aka “sheep”). You could say Jesus is Christ the Herder of Sheep and Goats, in a Kingdom of Followers who tend to get lost … often … but that loses the appeal to Israelites, who love a king, to be like other nations. However, the only ‘country’ that Christ is King of is each one of man who subjects him or herself to that ruler (there is no tricameral system of checks and balances in those places, as Christ the King is a monarch).

Now, when the selection says, “All the nations will be gathered before him,” this is a statement similar to the First Commandment, which says, “Thou shall wear the face of no other gods (including your self face) before my face.” That means the only face that one who is married to God can ever wear is God’s face … like Moses wore. Obviously, a true Christian also becomes like Moses, as Jesus reborn. Since Elijah was part of the Transfiguration, then Elijah also was a model for true Christians.

So, now Jesus is saying, “and will be gathered before the face of him all the races” … “of man.” Once “gathered before him,” Jesus Christ can see clearly who is wearing the face of God (“sheep”) and who is not (“goats”). Seeing that face then becomes how Jesus separates Christians – true to his right hand, false to his left hand.

If one wants “nations” (rather than “races”) as the translation, then one is allowed to see how the spread of true Christianity (spread by true Christians, like Paul, Peter, James, et al) was not all nations at once. Over time, this influence spread around the Roman possessions that were Judea and Galilee – east, west, north and south. This spread, over time, caused the Western nations to adopt Christianity as their national religion, either Roman Catholicism or Orthodox Christianity.

In this view, the Christians of all the nations of the entire world will be gathered, from all continents. Certainly, some countries have significantly fewer Christians than do others. Its spread to Muslim nations and Hindu nations and tribal nations around the world has been met with varying degrees of resistance; but all the pagans (Gentiles) of the world will not be the ones judged by Christ the King. Only those who claim to serve the King will be separated, one from the other.

Think of this as the bringing in of the sheaves and the analogy of the threshing floor, where only the good grain is gathered, while all the weeds and fruitless plants are thrown into the fire and burned. After the burning of the rubbish, then the second step in this process becomes where the good grain is separated from the chaff.

The translation that says, “he will separate people one from another,” the word translated as “people” actually says “them,” but since “nations” or “races” can also state “people,” then “them” reflects back to those of whom “nations” and “races” consist. Because these “people” are those who call Jesus Christ “King,” only Christian “people” are found “before” him, or those “people” wearing the face of his “sheep” or his “goats” are allowed to come “before the face of him.”

Again, this is not an end of time event. It is an ongoing judgment that began when Jesus Christ returned in his disciples, who became Apostles. [Hint: Apostles are the sheep.]

It is important to note how the Nicene Creed states belief that Jesus Christ “is seated at the right hand of the Father.” Not only does that denote that Jesus of Nazareth (born in Bethlehem) was a “sheep,” but as “the Son” sent to be “of man,” he was also the Lamb of God … eventually the sacrificial Lamb, found without blemish. At the right hand of God, Christ Jesus became the Good Shepherd “of man,” who are the “sheep.” As a “sheep” the assumption is when one has become found. A “goat” is still doing its own thing.

Thus, the “people” are all lost, serving other kings in all the nations; but Christians are those lost “sheep” who have found the benefit of Christ Jesus, their Shepherd and their King. Still, while these beliefs and the position of seeing Jesus Christ as God’s “right hand man,” a vision clearly stated in Scripture, we do not clearly see who sits at God’s left hand.

The easy answer is Satan sits at the left hand of God; but one has to understand that Satan’s “throne” is not in Heaven, on the other side of God’s supreme seat, opposite to the one Jesus Christ sits on. Satan’s throne is within the depths of the Earth, which means an earthly realm as opposed to a heavenly one. As the unstated King of Earthlings (Prince of Darkness), all humanity naturally falls under that reign; but God denies Satan any ability to force mankind to do his bidding.

This means the throne of glory (“the unspoken manifestation of God”) upon which Christ sits is a Spiritual throne within the bodies (matter, earth) “of man.” Christ Jesus can only be seated within that earthly realm if a revolution of the “people” (a Spiritual rebirth) has made that possible. Those who claim to have dethroned Satan, so Christ Jesus can rule their lives on Earth, they are the ones “who were lost but now are found.”

Originally, there was God (Heaven), who then Created gods (Spiritual angels – elohim) and the earth (matter, the physical universe). In the Creation story, animal man and animal woman were formed on the sixth day; and they were given dominion over all the creatures and plants of Earth. At that time, all was good.

This was because animal man and animal woman only did natural acts, as instinctual of animals. When God told the gods to protect animal man and animal woman, there was a division of the elohim, as some gods submitted to compliance and and some (a third) offered resistance to God’s order. That was the Creation of the left hand, and thus the right hand of God.

The influence of both Good angels and Bad angels caused animal man and animal woman to cower in fear from all those unknown Spiritual entities. As animals, mankind had no knowledge in its little brains. That led God to create (on the Holy Day) Adam (Man) and his wife, as those who would become the seeds of religion on Earth, sent by God to teach animal man and animal woman the difference between right and wrong, knowledge of good and evil. Therefore, Adam became God’s first right hand man … as the first Son that would be sent “of man.”

By the time Adam had two sons, Cain and Abel, Satan influenced Cain to become the first teacher of false religion on Earth. He became the first “right hand man” of Satan, which inverts to the first to sit at the “left hand” of Adam’s (the Son’s) throne. Cain begat the goats of the world – those who profess belief in the One God (by whatever false name they call that God) – but goats are like wolves in sheep’s clothing. They serve Satan, while pretending to serve God. They are today false Christians, not true Christians.

The bulk of this story told by Jesus is then about the blessing of the righteous and the cursing of the wicked. Both sheep and goats have no clue how they helped God or turned away from God. They are just dumb animals who have no knowledge of Spiritual matters. However, the righteous have allowed God into their hearts and the Christ Mind to lead their actions, while the wicked have turned a cold heart to God and their actions have been led by Big Brains (their own or the leaders to whom they bow down to in service).

If you have ever heard the phrase, “Ignorance of the Law is no excuse,” then you understand that it is never a good thing to depend on a Big Brain, if one is seeking Heaven as the Spiritual reward of one’s time on the earthly plane. The only way that one can totally comply with the Laws set forth by Moses, for all who will claim to serve only God, is to stop trying to think, “God will say this evil deed is okay, if I bend the rules this way to meet my needs.” It is impossible to keep a brain and serve God. You serve one or the other, never both. Only through the influence of God can one be in total compliance of the Law; but then that righteousness means one has no clue how that happened.

You cannot serve the LORD wearing any other face before Him than His. You wear the face of God only through love of God and Him sending the Holy Spirit to you, meaning the “righteous” are Saints. That distinction come by the rebirth of Christ Jesus – the “sheep at the right hand of Christ the King.”

Let me make this clear in modern terms. If you worship Apple (an appropriate name for the item of original sin?) and think, “An I-phone is to die for,” then have your I-phone and all its wonderful earthly rewards, and God will call that your eternal reward. Of course, I-phones only work on the earthly plane, and Spiritual angels don’t have pockets for them in Heaven.

Take that base example and apply it to every thing this world has to offer. If God sends an Apostle things, then it is for those things to be used in service of the LORD – as manna from Heaven to live on [remember not to take more than is daily necessary] or a gift of the Holy Spirit given to lead others to the LORD, through Christ.

The moral of this story can be seen in the account of the Ascension in the Book of Acts, when we read:

“And as they were gazing intently into the sky while He was going, behold, two men in white clothing stood beside them. They also said, “Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.’” (Acts 1:10-11)

Do not be looking to let God in your heart and Christ into your mind at the end of the world. That “Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven,” which in the case of those who “were gazing intently” then, that coming was the next morning. At this moment you sit before Christ the King, on the throne of you, as you have for every moment of your adult life – most of which has been spent grazing as a “goat.”

It is not the declaration of Christ the King that made one a “goat” or made another a “sheep.” It is the faces that tell Christ the King which side the individual has chosen. Christ the King has been found by all, but the faces they all wear tell the truth.

The question, as always, is: “Are you ready to be Judged this very second?” I mean this on the level of Holy Judgment, where only you and God know the true answer.

Keep in mind that all the world – those that are not calling themselves Christian – those “people” are happily following the little-g gods of the world: Socialism, Capitalism, Communism, Fascism, Islam, and all religions that teach the ways of Satan-Cain. Added to that count are Christians who give a little and expect a lot in return, when the god they kneel down before can be seen in a mirror placed before their face.

The world is the realm of death. Mortals are flesh and bones that are born of death. Death means an eternity of an eternal soul springing back to life an a new body. Life means eternally a soul with God. Heaven is only made up of righteous souls, which can be summed up as God, His Son, and the Good Angels. “His Son” is a multiplicity of souls.

God sent His Son to lead “people” to the light of truth; but Satan will do everything in his power to turn “people” away from the truth and lead them to the darkness of lies. All the while, dumb animal man and dumb animal woman will not have a clue which way he or she is headed. Their brains are just too small.

Christ the King knows the name of every one of his “sheep.” He only has to call out, “Jesus, come here!” and they all go to his right hand, bleating, “Yes sir.”

John, Language, Teaching

John 18:33-37 – So Jesus is a king?

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

Pilate entered the headquarters again, summoned Jesus, and asked him, “Are you the King of the Jews?” Jesus answered, “Do you ask this on your own, or did others tell you about me?” Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”

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This is the Gospel selection from the Episcopal Lectionary for the Twenty-seventh Sunday after Pentecost, Year B 2018, which is the Last Sunday after Pentecost. In the numbering system that lists each Sunday in an ordinal fashion, this Sunday would be referred to as Proper 29, but it is called “Christ the King Sunday.” It will next be read aloud in an Episcopal church by a priest on Sunday November 25, 2018. It is important because Jesus admitted to Pilate that he was a king, but that admission is left up to the whole world to discern (just like Pilate had difficulty understanding): Where is Jesus’ kingdom, if it is not from this world?

I will preface this reading interpretation with the basic statement that one has to have a firm grasp on the facts of reality, as far as Jesus’ final days are concerned.

1. Jerusalem was packed with Passover Festival pilgrim Israelites, local Jews, Romans and other Gentiles.
2. The Passover Festival in ancient Jerusalem lasted eight days.
3. Jesus had his disciples prepare for the Passover Seder meal [the first of two Seders: the night of 15 Nisan and the night of 16 Nisan] on Friday, 14 Nisan.
4. Jesus was arrested early in the morning of 15 Nisan, which was a most holy Shabbat [Saturday].
5. The written accounts of Jesus’ appearances before a Temple high priest, a Roman provincial governor, a Roman tetrarch [ruler of one quarter of a country] and back to the Roman provincial governor could not possibly happen on the same day and have his body taken down from a cross of death the following Friday.
6. The Romans were good record keepers and little is written of the trial and execution of Jesus of Nazareth, meaning the world did not stand still because of Jesus’ arrest.
7. Biblical records [the four Gospels] are so laser focused on what happened to Jesus that is appears that time stood still, just as it appears that a four-hour Passover Seder ritual meal was over in minutes.
8. The ignorance by Gentiles of the ritual of a Seder meal means the non-Jewish Christian thinks the Yachatz (breaking of the middle matzah) preceded the Beirach (Grace after Meals) and Kos Shlishi (the Third Cup of Wine), as quickly as a Christian priest can hold up a cup of wine and a large wafer, while reciting the Biblical text of Matthew.

With that understood, this reading from John must be seen as taken from the whole, as one part of an eight-day event that was surrounding the life of Jesus; this episode being one witnessed by John, who was not a disciple of Jesus. It is important to know that Mark [Peter’s Gospel writer] wrote of Peter’s disowning Jesus at the end of chapter fourteen. At the beginning of chapter fifteen, Mark wrote of Jesus appearing before Pilate. Matthew wrote of the same order, but he wrote of Judas hanging himself prior to witnessing Jesus before Pilate. Luke, likewise, followed the same order of Peter’s denial, such that Jesus appeared before Pilate later; but Luke [Mother Mary’s Gospel writer] then was the only one to write of Jesus being sent to appear before Herod, followed by Jesus standing before Pilate again.

All four Gospels then create a three-dimensional view of the truth surrounding Jesus before Pilate, such that this account by John is the first time Jesus was seen by the governor of Judea. However, this reading from John is seamlessly attached the account of Pilate offering Barabbas and Jesus to the people to vote on freeing. That event, as told by Luke, clearly said it was Jesus’ second appearance before Pilate. For the truth of all to emerge, one needs to be able to see an invisible point of transition appear in John’s words.

The word translated as “headquarters” is the Greek word “praitōrion.” When capitalized, this word is translated as “Praetorium,” which [in Latin] was the official residence of a governor, but when Herod visited Jerusalem it was his palace. Both Herod and Pilate were in Jerusalem at the time of the Passover Festival. In Jerusalem there was both a Palace of Herod and a Hasmonean Palace within the temple compound, both of which would justify being identified in the upper-case as “Praetorium.” However, the spelling in John is in the lower-case, which means this can refer to the “praetorian guard,” which were Roman soldiers that were primarily housed in the Antonia Fortress, but also had guard houses surrounding the palaces.

By understanding the intent of the lower-case spelling, this meeting by Pilate with Jesus was not in the palace. Instead, the Sanhedrin had taken a prisoner to the guards of the fortress, which obviously had holding cells for prisoners. The presence of Jews bringing in a Jewish prisoner necessitated Pilate be summoned to the fortress, to approve that imprisonment. The last thing Pilate wanted was a riot ensuing, due to a Jew being falsely imprisoned by Rome, in Jerusalem, during the most holy time of the year when emotions were already high.

John’s verses twenty-eight and twenty-nine state, “Then the Jewish leaders took Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness they did not enter the palace, because they wanted to be able to eat the Passover. So Pilate came out to them.”

This says it was after sunrise, after Peter had denied Jesus three times, and after Judas hung himself at dawn. The aspect of the elite Jews wanting “to be able to eat the Passover” says it was 15 Nisan, the Sabbath, with evening being when the second Seder would be eaten. They, like Jesus and his disciples and family, had partaken of the first Seder meal before Jesus was arrested.

By reading that Pilate “again” went into the “praitōrion,” he had been outside talking to the Jewish leaders. That discussion was recorded by John, in verses twenty-nine through thirty-two. He had obviously been inside the first time to give the orders to imprison Jesus, before going outside to talk with the ones making accusations that Jesus was a criminal against Rome. When he returned inside the fortress and went to the holding cell of Jesus, he was “again inside” the fortress. Pilate then asking “Are you the king of the Jews?” was based on nothing written by John that would indicates that title was expressly stated by the Jewish leaders.

This is why Jesus [who had the mind of the Christ for his insight] asked Pilate in return, “Do you ask this on your own, or did others tell you about me?” Jesus knew the true answer to that question, which means he immediately knew that no one had accused Jesus of claiming to be a king. John wrote they told Pilate, “If he was not doing evil, then we would not have delivered him to you.” (John 18:30) [In that verse, “kakon poiōn” translates as “evil doing,” not “criminal.”]

As far as Rome was concerned, a promised “Messiah” [in Greek a “Christ”] was nothing to worry about. As long as someone was not raising a sword against Rome [something to which they would gladly raise one in return], religious zealots (such as John the Baptizer) were nothing more than a lot of harmless hot air.

We then read that Pilate said to Jesus, ““I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?”

This is the mantra of all Gentiles, including the Christians of the Western world. The vast majority of Christians, as produced by the Roman Catholic Church, beginning in earnest in the Dark Ages, proclaim, “I am not a Jew, am I?”

As Romanized Christians, rather than Apostles who have been passed the torch of the Holy Spirit, those people act as if they are doing Jesus a favor by picking up what the Jews cast off. Christians of the West say, “Your own nation and the chief priests have handed you over to me.”

Finally, as those who have no bloodline connection to the lineage of Jesus of Nazareth [born in Bethlehem] and having never witnessed any of the miracles that Jesus was said to have performed, Christian Gentiles ask Christ, “What have you done?” Sure, they have been told what to believe, and like good pagans-turned-Christians, they believe. However, they ask the same question as Pilate, with most muttering under their breath, “for me.”

While it can seem as though Pilate was speaking from a level of ignorance about the Jews, as a Roman citizen appointed as the fifth Perfect over Judea [there had been four Perfects of Judea prior to Pilate, him having succeeded Valerius Gratus], and only in that position for about the same length of time Jesus had been ministering the children of Israel, it is better to see Pilate working Jesus like a cop in an interrogation room. By playing ignorant, he hoped Jesus would begin bragging about all he had done, which would have allowed Pilate to hear for himself if Jesus was doing “wicked deeds” against the Jews of the temple, or against Roman dominion there.

When Jesus then said, “My kingdom is not of this world,” he admitted that he had allowed others, in one way or another, to hear him talk about a kingdom that he possessed. If cable TV and The History Channel had existed back then, and if Pilate had been a fan of Ancient Aliens, undoubtedly he would have been intrigued by Jesus’ answer. He might have wondered what ancient alien theorist would say about an “out of this world kingdom.”

Still, the Greek written by John, “Hē basileia hē emē,” can say, “This authority [or rule] this my own.” The word “kingdom” is not to be understood as a worldly nation of people, but one person. While Pilate could not discern the importance of the capitalization of “Hē” (meaning “This”), one can imagine Jesus gestured with his hands, by sweeping them along the form of his body from chest to waist. By his saying “This” along with that gesture, his word would then show that Jesus himself was where his reign was. By then repeating the word “this,” without gestures, Jesus was then saying [as Seinfeld made a running joke in one episode], “I am the master of this domain that stands before you.”

While Jesus had just admitted Jesus of Nazareth was a kingdom, he then added, “not is of the world this.” In actuality, the Greek of John says, “exists not in this realm” or “is not from here.” The paraphrase assumes that Jesus was not talking of a kingdom on earth, but his words could have been heard by Pilate as saying, “My kingdom is not in Judea.” Pilate’s ears could hear, but they were not geared to think in metaphysical ways. He was deaf to the proposition that the king of the kingdom of Jesus of Nazareth was not material in nature but spiritual.

Think about that for a moment and let that sink in. See if your ears can hear Jesus saying, “This (my body) kingdom this my own (body) [has a King] not from the material realm.”

[tick, tock, tick, tock, tick, tock]

Jesus said, “You will know that I am he and that I do nothing on my own but speak just what the Father has taught me.” (John 8:28) He also said, “I did not speak on my own, but the Father who sent me commanded me to say all that I have spoken.” (John 12:49) Jesus again said, “Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work.” (John 14:10)

What Jesus said to Pilate was no different than what he had said to others before. This is Jesus being exactly as the Israelites were all supposed to be, as priests to Yahweh. Each was to be a kingdom of which God was the king. When the elders of Israel went to Samuel and said, “Appoint for us a king, to be like other nations,” Samuel said, “God is your king.” Samuel, like Jesus, was a kingdom of God, as human flesh, with the king being the presence of God within them, via the Holy Spirit.

Pilate was having none of that out of this world namby pamby. The investigator in him came out; so we read, “Pilate asked him, “So you are a king?”

He must have missed the hand gesture. All he wanted was a confession. He did not realize that every word coming from Jesus’ mouth was the truth of God. The answer had been given, “Yes, I God am a King, but my Kingdom is Spiritual, which in Jesus of Nazareth stretches as far as the skin can go and inward to the soul.” To Pilate, Jesus spoke, not Yahweh.

Since God had already answered Pilate’s question prior, He then told Pilate through Jesus’ lips, “You say that I am a king.” Jesus was saying that Pilate was only defining the word “king” in worldly terms. Jesus then said, “You are putting words in my mouth, which I did not say.” Jesus said he had “authority” that was solely his own. He did not say, “I am a king of a kingdom that is not from this land possessed by Rome.”

Jesus had explained to Pilate that, if he were a ruler of land, then he would command soldiers to fight for his release, as kings do. Those soldiers would have given their lives fighting against the tyranny of the Temple rulers, who had arrested Jesus. No soldiers had come to rescue Jesus, so Jesus was a kingdom of one. Only he was there defending himself. No real king would do that.

In this children’s game, the most important piece is the flag. It cannot move. It must have other pieces defend it.

To clarify what Jesus had previously spoken, which Pilate misunderstood, Jesus said, “For this I was born, and for this I came into the world, to testify to the truth.”

Twice Jesus said “touto,” which is again stating his use of “this” prior: “This authority this my own not of the world is this.” The word that was used to express “this kingdom not of this world” was “toutou.” At this time the verbiage was “this kingdom not of this world” was why Jesus was born. He said “this kingdom not of this world” was why Jesus came into the world in “this” body of his, which came with Spiritual authority … like a kingdom.

To be a kingdom of God on earth was the absent purpose that was not in existence in Judaism. All the high priests, all the scribes, all the lawyers and common folk were supposed to be kingdoms of God, but they all had failed God. Because they were not kingdoms of God, God sent Jesus to be the torch that would re-ignite that responsibility in all the children of God.

Jesus then said what his “authority” was. It was that “rule” he had been given by the Father [God] that the leaders of the Temple were mistaking as Jesus saying he was a king. Jesus was sent by God [the King] “to testify to the truth.” While Pilate would question, “What is truth?” [not part of this reading, so it might have been asked when Jesus returned for his judgment], the truth that was missing was the kingdoms of God that each Jew and scattered Israelite [as well as Samaritans and Gentiles later] were supposed to be was not. They were dead to God in their hearts. Only the truth of Holy Scripture could awaken them from death’s slumber.

Jesus spoke the truth of Holy Scripture by being a living example of that truth. Thus the truth proclaimed by him and his disciples was, “The kingdom of God has come near.”

Jesus then told Pilate, “Everyone who belongs to the truth listens to my voice.” The truth was then all of God’s people, as His chosen ones. They had been spoken for. They belonged to God in marriage. They had broken the marriage contract and thus had been divorced; but God would open their hearts again with the truth. Jesus was sent to speak the truth of God, but God needed to release the Holy Spirit of Jesus Christ so that more than one human body of flesh could be the voice of truth.

Pilate, unwittingly, had a divine role to play in that release. He had never been convinced that truth truly existed. That was why he asked [not read in this reading]: “What is truth?” That doubt is why God sent His Son to a world that lacked true Spirituality.

As the Gospel reading selection for the last Sunday after Pentecost, also known as Christ the King Sunday, when one’s own personal ministry for the LORD should be underway – one should be that voice of truth as Jesus Christ resurrected into a new bodily kingdom of God – the message here is to stop being like Pilate, refusing to hear what Jesus said. This does not mean reading the verses that the witnesses of Jesus of Nazareth remembered he said [or having someone read them to one] is the voice of truth. While the words are always true, they are easily misunderstood [reference Pilate]. Therefore, hearing one’s own voice speaking as the voice of truth that comes from having been reborn as Jesus, through the Christ Spirit, is the only true way to hear Jesus speak.

When one has been reborn as Jesus, one has become the womb from which Jesus could return into the world in Spirit. When one has resurrected the Holy Spirit of Christ and become Jesus again on earth, it is then “to testify to the truth.” The truth is not known by Gentiles, such as Pontius Pilate, as they ask, “What is truth?” Therefore, when one is reborn as the holy duplication of Jesus – an Apostle or Saint – one is tasked to make the truth be known.

While the truth comes from Scripture, which is the Word of God, leading others to facts and figures, those explanations and interpretations are only the essence of truth. The Word of God comes alive and speaks as the voice of God to those whose hearts are then opened to receive the Spirit. One has to become one with God the Father, becoming one with the Son, as one’s soul is joined with the Holy Spirit – the right hand of God.

The Trinity is when Heaven and earth meet in you. The Trinity is Jesus again born into the world so the voice of truth can be witnessed … a holy kingdom, where Jesus Christ is the high priest and God is the King.

The whole concept of “Christ the King Sunday” is then a return to being like Pilate, who asked Jesus, “Are you the King of the Jews?”

To see Jesus of Nazareth as the Christ is missing the point. One is seeing the flesh of life that stands on two feet and talks. One is seeing a human ruler of a religion that has not yet begun. That is the wrong way to see how Christ is the King.

Jesus said he was the kingdom, all by himself. The “authority” that made Jesus of Nazareth [born in Bethlehem] a kingdom was God. God was [and still is] his King. God is always the King who is not from this world of matter. God Created the material world from His Spiritual realm. Thus, God rules over His kingdoms that have been reborn as Jesus of Nazareth – the prototype of a fully committed wife of God, whose love of God has brought forth the Christ Spirit.

Those potential wives [virgins] not prepared for the coming of the Lord [death] will weep.

The Christ Spirit is the presence of God in a human soul [not of matter], so Jesus of Nazareth [a planned human birth by God the Father of Jesus] was born without a self-ego, being given the Christ Mind from birth. The sacrifice of Jesus of Nazareth, which Pilate was destined to order after inspecting the Lamb of God and finding him without blemish, was so the soul of Jesus Christ could be released from its prison of flesh and then fill countless other souls who sacrifice their self-egos in order to serve the Lord.

This means “Christ the King” is God. To choose Jesus the man to be one’s Christ is to make the same wrong decision Pilate made. Pilate heard what Jesus said and ignored the statement that implied, “God is King, I am the kingdom.” All he heard was, “So you are a king?”

One has to listen to Jesus’ response. Jesus said to Pilate just as he says to all who fail to recognize God is the King that loves his subjects and His subjects love God in return. God IS the Christ.

When Jesus said, “You say that I am a king,” he meant that the reader (just as Pilate) thinks human subjects must kneel before a human being and swear allegiance. To worship Jesus [a man born of a woman, thus made of matter] as king means to sentence that king to crucifixion and let his soul go away from oneself, as Arthur was sent sailing off to Avalon. Jesus has been exiled by Christians, sent to a magical island that is not of this world.

“Bye bye Jesus my king!” his fans cry. “Watch over my sinful soul and wretched flesh from your new island home, so my soul can sail off to be with you when I die.”

God is the Christ. God is the King. God is Christ the King.

Jesus is the model of what a loyal, loving subject does for one’s King.

Live the truth.

Language, Revelations, Teaching

Revelation 1:4b-8 – See! He is coming after clouds

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

Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.

To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen.

Look! He is coming with the clouds;

every eye will see him,

even those who pierced him;

and on his account all the tribes of the earth will wail.

So it is to be. Amen.

“I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.

———————————————————————————————————-

This is the Epistle selection from the Episcopal Lectionary for the Twenty-seventh Sunday after Pentecost, Year B 2018, which is the Last Sunday after Pentecost. In the numbering system that lists each Sunday in an ordinal fashion, this Sunday would be referred to as Proper 29, but it is called “Christ the King Sunday.” It will next be read aloud in an Episcopal church by a reader on Sunday November 25, 2018. It is important because it is the Apostle John [the Beloved, not of Zebedee] speaking of the coming of Jesus Christ, about to be introduced to the seven churches of Asia. This reading begins a most ominous book that strikes so much fear in Christian ministers that they often refuse to preach about the End Times message this introduction leads to.

First of all, let me remind the reader that this reading selection is the Epistle of John. John was filled with the Holy Spirit, and like all other Epistle writers, wrote in the language of God, which is difficult for simple translators to grasp. This means the reading shown above is a paraphrase of what was actually written and needs a literal translation to accompany it, so one can catch where the translation read aloud becomes misleading. To avert that, I will present this short reading in segmented format, with each segment determined by punctuation marks (real or imagined).

Second, I would like to remind the reader that my abilities in reading holy texts originated when I began to understand the holy prophet Nostradamus. The ‘rules’ that I follow here [in all Biblical readings, but in particular with the Epistles of the Apostles] are based on those I was shown in the writing style of Nostradamus. I mention this now because there is a significant reflection of the presentation of heavenly language [that which appears earthly, but is invisible when paraphrase takes place] that John used in these five verses that is strikingly similar to that used by Nostradamus. I will point that out.

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Third, this selected reading begins in the middle of verse four, following a colon mark. A colon [by standards of punctuation that are modern and may not have been standard at the time of original writing – thus imagined rather than real] introduces language that follows that will clarify a previous statement, usually by listing examples or explanation. By separating this selection form the preceding verbiage, some intent is lost in translation. To overcome that confusion, I will make some references to what was written prior to this reading [from John 1:1-4a].

Before I can present the segmented literal translation, based on the Bible Hub Interlinear translation and alternative possibilities of translation, I need to explain the comparison to the writings of Nostradamus. I will say that there is no arguing that the essence of Nostradamus’ The Prophecies and The Apocalypse of John is similar in they both present messages of doom and gloom, which has both classified as having written of the End Times. That general assessment is based on paraphrased translations, which may or may not be accurate.

What most people do not realize about Nostradamus is he wrote two letters that have been included in all books representing The Prophecies following the death of Nostradamus [1566]. One is the “Preface” and the other is his letter to King Henry II of France. Both are “epistles,” and they explain what can be found as the intent for all the poems of prophecy that make up The Prophecies.

In an analysis of both of Nostradamus’ epistles, one finds there are very few period marks, which makes it appear he was very long-winded, writing very confusing “sentences,” filled with many commas and other marks [like colons]. Amid all that length are a great many ampersands (&), which are commonly shown in paraphrase as “and.” Often, a comma will precede an ampersand, as “,&”. This is bad grammar written in a mark and a symbol, where a comma implies the use of “and,” and an ampersand implies the use of “and,” so the result reads as “and and.”

In my segmented translations of the letter of Nostradamus, I have found that an ampersand must be read as a mark of separation, such that the symbol that implies “and” begins a new segmented line. In the cases where Nostradamus would use an ampersand between two words, without a comma present, it was to indicate a symmetry between that stated prior and that stated following. That also acted to join two concepts together as one, but for that union to be understood, one had to first understand each of two parts fully. To do that, one part would end a segment, with the ampersand beginning the next segment, followed by the symmetrical word. This means every ampersand is not simply a shortcut “and,” but rather the symbol for “and” means the reader is signaled to pause and reflect deeply on how to read the verbiage that surrounds an ampersand.

In this reading from John’s Revelation, there are no ampersand symbols. However, there are seventeen uses of the Greek word “kai,” which commonly translates as “and.” When one reads Biblical Scripture, one often finds this repetition, and all the ands are completely overlooked, seen as nothing but just another bullet point on an endless list of things said. We miss the power of one word being repeated, due to our haste; we so desire to get to the point quickly we fail to see the forest for the trees.

Of the seventeen uses of “kai” written in these five verses, eight follow a comma mark. Eight appear amid a segment, joining two words as one, but where symmetry should be given thought. Finally, there is one “kai” following a double-dash [em dash], which should be seen as similar to following a comma. In the segmented literal translation below, I have placed “kai” at the head of a segment of words, either a whole segment or a subset segment. I have not translated “kai” as “and.”

The Strong’s Concordance says the Greek word “kai” is a conjunction, meaning, “and, even, also, namely.” On the same page that links this word to the Bible Hub information, they state that the “NASB” [New American Standard Bible] shows this Greek word’s “translations” as an assortment of viable options. Those are: “accompanied (1), actually (2), after (2), again (1), again* (1), along (4), also (535), although (1), although* (1), besides* (1), both (37), both* (1), certainly (1), continue (1), either (2), else (1), even (132), forty-six* (1), if (1), including (1), indeed (20), indeed* (2), just (3), likewise (1), more* (2), moving about freely* (1), nor (4), now (2), only (2), only* (1), or (11), same (1), so (30), than (2), than* (4), then (105), though (1), though* (6), together (1), too (34), until (1), very (3), well (13), when (7), whether (1), while (1), whose* (1), without* (4), yet (9).” [NAS Exhaustive Concordance of the Bible with Hebrew-Aramaic and Greek Dictionaries]

The numbers in parentheses are the occurrences of that translation. The asterisks are not footnoted, but one can assume there might be debate about those translations. It is important to realize that “kai” is “the most common NT conjunction, used over 9,000 times” [HELPS-Word studies], meaning the most common translation is as “and.” Therefore, the list above shows the exceptions to that common translation.

With that stated, I have not translated “kai” as a word that is limited in translation, denying other possibilities to be realized. Instead, I present it in its Greek spelling, so it is more like a symbol that implies “and” but is more [like Nostradamus used ampersands]. With this option now visible, I welcome you to read these five verses of John’s Revelation, while seeing “kai” as a time to pause and reflect on the importance of what has been said before and how an important transition is being made to that stated next.

Revelation 1

4b. Grace to you
kai peace from him being
kai who was
kai who is coming ,
kai from the seven Spirits that in the presence of the throne of him ,
5. kai from Jesus Christ ,
who witness [martyr] those who faithful ,
those firstborn of the dead
kai one ruler of the kings of the earth .
Followers loving us
kai releasing us from the sins of us through the blood of him —
6. kai he has made us a kingdom ,
priests all God
kai Father of him —
to him this glory ,
kai followers dominion into these ages .
truly .
7. behold! ,
he is coming after this clouds ,
kai will see him every eye ,
kai those who him pierced ,
kai will lament because of him all those races of the earth .
certainly !
truly !
8. I am all Alpha
kai all Omega ,
beginning
kai end ,
says the Lord one God ,
one being ,
kai who was ,
kai who is coming ,
one Almighty .

Before beginning to understand the beginning of this reading, where verse four above is following a lead in from verse four that has been omitted, one should know what context was stated prior. Verse four begins by stating “John” as a one-word statement that identifies the writer of this epistle, but the capitalization is more than stating a proper name.

“John” is the translation of “Ioannes,” which has been adapted to “Joannes.” The meaning of that name is “God Has Been Gracious.” It is then that important Grace that is being told by the angel of Jesus Christ, “To those seven churches to those in all Asia.” This is to whom “Grace” is sent in a letter.

It is worthwhile to realize that verse four-A repeats the word “tais,” with the first one capitalized – the first word after the comma following “Ioannes.” I have translated both words as meaning “to those,” with “To those” having the importance of implying “God Has Been Gracious To those” who had been touched by John’s “Grace” from God. Those of the seven churches were then those who passed the truth of the Holy Spirit onto “all of Asia.” Therefore, “Grace to you” means all true Christians that had spread across the face of Asia, beyond the places in Greek Turkey [its modern name], eastward.

Verse three then plays into this aspect of “John,” who was the Evangelist that served the Lord by ministering to Jews and Gentiles, as an Apostle of Christ. When broken down into segments of words, it reads as such:

3. Blessed followers reading ,
kai those hearing the words of this prophecy ,
kai observing the things in it having been written ;
those because opportunity close .

This says that “Grace to you” is a “Blessing” from God to all “followers” (from “ho”) of Jesus Christ [like John], who walk in the footsteps of Jesus of Nazareth, having been reborn of the Christ. Those with that important “Blessing” will benefit from “reading” this epistle, where the Greek word “anaginōskōn” implies “discernment” (from the root “anaginóskó”) of the words read. That ability to “know certainly” comes from having been “Blessed” with the Christ Mind.

Next, one finds two segments that have been created with a comma leading to the word “kai.” To read “and” at those places lessens one’s ability to see the importance of a symbolic word that says, “and understand this.” One who is “Blessed” is given ears that hear the insight of the Holy Spirit, saying “Look closely here.” Look at how the “truth is being revealed” (from “prophēteias”) Then, look at how one should “observe the [hidden] things [that are] in it having been written.”

The Greek word “tērountes” means “observing,” but it is seeing what has been “kept intact” through a “guarded” way of “preserving” what has been written from being understood by those not “Blessed.” It is “those” (from “ho”) who understand the “opportunity” (from “kairos”) that comes from “close” inspection of the Word that is hidden in the words.

It is important to grasp that insight, especially when one wants to be responsible for a true prophecy of God, sent through Apostles. This is the purpose of God’s “Grace” – to be one of “those” who have seized the “opportunity” [the “time and season”] to be “near” or “close” to God.

Verse four-B then tells that God’s “Grace” bring “peace of mind” to those who have sacrificed their self-egos in subjection to God. This “well-being” comes “from him being” the replacement. This is the Christ Mind, which is born with the birth of Jesus Christ within one’s “being.”

The word translated as “being” is “ōn,” which is derived from “eimi,” meaning “I am, I exist.” While this can mistakenly be read as a statement of what “is,” in the present tense, that overlooks the value of having sacrificed an old state of “being” for what now “is,” through Christ. Jesus of Nazareth is “who was” the Christ alone, in his human flesh; but the sacrifice of that flesh and blood for others is then “who is coming,” where “erchomenos” is the present participle that “is” “coming” into Apostles and Saints.

The segment of words that follows a comma mark and begins with “kai” then places important focus on Jesus Christ being “from the seven Spirits,” where “Spirits” is capitalized. As one entity of two words – “seven Spirits” (from “hepta Pneumatōn”) – this is reference to Isaiah 11:2-3, which states: “The Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the LORD, and He will delight in the fear of the Lord.”[1] As such, Jesus Christ is:

1. “The Spirit of the LORD,” meaning he is the Christ of God.

2. “the Spirit of wisdom,” means the Mind of Christ.

3. “[the spirit of] understanding,” means having the ability to discern Scripture.

4. “the Spirit of counsel,” meaning the role of a teacher.

5. “[the spirit of] might,” meaning the strength to withstand persecution.

6. “the Spirit of knowledge,” meaning the ability to know the hearts and minds of others.

7. “[the spirit] of the fear of the LORD,” meaning no sins or threats can influence.

All of this is made available to the servants who have been “Blessed” with the “Grace” of God, to be reborn as Jesus Christ. They all kneel before “the throne of him,” whose “presence” is within one’s heart, mind, and soul. That throne belongs to God. Those who have the presences of God in their flesh [as a soul in union with the Holy Spirit] will be at the throne of God as Jesus Christ, the right hand of God resurrected.

Verse five begins with the importance of that rebirth of Jesus Christ. The Greek word “martys” then says an Apostle or Saint becomes a “witness,” as “followers” (from “ho”) who were disciples of Jesus of Nazareth who became Jesus Christ reborn. They are therefore “faithful followers” (from “ho pistos”). Those first Saints were then the “firstborn of the dead,” where “firstborn” (from “prōtotokos”) means they were the “elders” of Christianity. They had been the “first reborn” as the Christ, having sacrificed their self-egos that kept them bonded to a mortal cycle of death. They were the first to break that cycle of reincarnation and sin.

The subset segment is then as symmetrical connection of “firstborn of the dead” AND “the one ruler of the kings.” The implication is the “firstborn” were initially twelve, with all twelve having the same ruler.

The Greek word “archōn” means “ruler, governor, leader, or authority.” It should not be read as “king,” because Jesus Christ is not only the ruler of Apostles [as their “governor” or “prince”], but also the same to the “kings of the earth” [a bloodline of European kings that would surface centuries after].

That last segment ended with the first period mark of this reading. The segments of verse five had focused on Jesus Christ. Now, there is a transition to the “Followers,” where the capitalized Greek word “Tō” is written. “Tō” has the same translation possibilities as “ho,” where “followers” is a viable translation to “the [one].” Either way, the importance conveyed by capitalization refers back to the “kings of the earth,” who will be “loving us,” who are the “firstborn” Christians.

The Greek word “lysanti” is translated as “releasing,” from the root word “luó,” but it is reference to the future when Christianity would be “unbound” from the Middle East and Eastern Europe, as a persecuted minority. Remember, the letter was written to the seven churches of Asia. The “sins” (from “hamartiōn”) being “released” are not wicked things done, but the “faults” seen in them by Eastern Jews. The rejection of Jesus by Jews [their own “blood”] would be soothed by the coming of Christian kings that would rise from the holy blood of Jesus of Nazareth.

The double-dash [also called an “em dash”] is not an often used punctuation in language. It is used today as a replacement for a comma, parentheses, or a colon. Because this extended hyphen ends verse five and a second is found amid verse six, one should see the two as marks that set aside the next two segments and the ensuing subset segment as a large aside [use of parentheses], which would act as a clarification of this element of “us through the blood of him.”

Verse six then makes one realize that the spread of Christianity is the “kingdom” John referred to. This is then where the “blood” (from “haimati”) of Christ is both the human sacrifice of him body and blood, “releasing” his soul so his Spirit could be in the “blood” of his “Followers.” That spiritual “blood” was then guarded by the physical “blood” of kings.

This physical bloodline plainly says Jesus of Nazareth had a child. That child was John the Evangelist [John the Beloved]. John, in turn had a daughter that traveled to Europe with Mary Magdalene, Mary Salome, Mary of Cleopas, and Joseph of Arimathea (see Saintes-Maries-de-la-Mer), which is the stuff of lore known as the Sang Real (Royal Blood).

This then leads to another symmetrical arrangement where this “kingdom” of Christianity would be both “priests all God” AND “Father of him [“in Christ”].” While it is easy to read “God and Father of him,” that redundancy really makes little sense. However, when one see how this is a prophecy of future times, when there will be Christian “kings of the earth” and “kingdoms releasing” Christianity to grow, the “priests all God” are the kings of Europe [royalty] and their subjects, AND the “Father in him” is a Roman pope. Remember, John is writing a letter to the seven churches and all Asia, where each church will suffer future failures. Rather than see a limitation in this prophecy of John as just the seven villages in Greek Turkey, one can see the “Father in him” as the failure coming that involves the Church of Rome.

This then says, “to him this glory,” where the Greek word “doxa” not only states the generic state of ‘glory,” but also the “honor” and “renown” that this spiritual and physical bloodline will bring. Europe would become a place known as a bastion of Christianity. Additionally, the European “followers” of Christ would find “dominion” [“power, strength” from “kratos”] as Christian nations. As John was writing around 90 C.E., that coming strength that glorified Jesus Christ would last “towards” (from “eis”) the time when “ages” (from “aiōnas”) meet. The Age of Pisces [Jesus’s age] will last until the Age of Aquarius [age of knowledge and technology], which could come any time now.

As we often end a prayer with the word “amēn,” the word means, “verily” or “truly.” At the end of a verse, it can be read as, “so let it be.” It is important to note that the word follows the second period mark, and also ends with the third period mark, which makes “amen” a stand-alone sentence.

Verse seven begins with the important one-word statement, which in Greek is the capitalized “Idou.” The translation read aloud adds an exclamation point, which is perfectly allowed. Still, this important word is followed by a comma, which cannot replace that mark; it simply highlights how a mark of punctuation is simply a symbol that tells one how to read Scripture. The word itself implying it be spoken emphatically means the comma is separating that word from the next, placing focus on just that. “Idou” says, “Look!” “Behold!” or “See!” Following a one-word statement that says, “So let it be,” the shout is to “Wake up!” “Behold what will be!”

Following verse six telling of the vast spread of Christianity, John’s cry to “See!” he said “he is coming” (from “erchetai” – third person singular future), which indicates Jesus will come into the Apostles that will lead that expansion. This will be “after” (from “meta”) the timing of John’s epistle, as he wrote a prophecy. The Apostles of John’s day (the “firstborn”) will lay the foundation of that which “will be coming after” them.

John’s use of “clouds” is then not a literal descent of Jesus coming in the future from “clouds” (from “nephelōn”), but the emotion of Christianity will fall like rain from the sky, flooding the “kingdoms” with belief. This emotion will lead to Jesus seeing through the eyes of God’s faithful, so the presence of true Christians will allow “every eye” to “see” (remember this verse began with “Behold!”) Jesus Christ in those who have been reborn as him.

[Let me add that it used to be a common mistake to find the astrological sign Aquarius stated to be a Water Sign. This is because Aquarius [in Latin] means “Water-bearer” or “Water-carrier.” Aquarius is actually an Air Sign, such that “clouds” are water vapors in the sky. In terms of “after,” the Age of Aquarius will “be coming after” the Age of Pisces.]

When John wrote, “those who pierced [Jesus],” those were Romans. The soldiers of Rome nailed his hands and feet to a cross. A Roman guard pierced Jesus’ side with a spear, to see if he was dead. The Romans were seen to be the ones who would “Behold!” the emotion of repentance foremost. It will be from their sorrow that the Church of Rome will align with the “kings of the earth” and spread Christianity to “all those races of the earth” that the Holy Roman Empire will spread.

John then emphatically stated, “certainly!” (from “nai,” which also says, “yes!”). That was an emphatic “assurance” this future would come. He then, again, added, “amen,” this time adding another exclamation point. John shouted, “So let it be!” It will “truly” come! And, it has come, as the truth be told.

Verse eight begins with “I am,” which presents the capitalized word “Egō” and the lower-case word “eimi.” In actuality, the word “eimi” alone says, “I am” or “I exist,” as an expression of the Greek infinitive “to be.” The capitalized “Egō” means (importantly) “Myself,” as an emphatic statement of “Me.” However, John is not the true author of this epistle, as he was being told what to write by the Holy Spirit of Jesus Christ. Jesus Christ had thus become the “Ego” of John, with John having sacrificed his self-ego to the Lord. Therefore verse eight begins by saying, “from a most holy Ego am I.”

This is then linked to the simple word “to,” a variation of the Greek word “ho,” which could state “followers,” as has been used prior. That plural indication of one type of people that are associated to “the one” can now appear as one claim for “all” followers of Christ. This means “Alpha” (a capitalized word of importance) becomes a word pointing focus on the “firstborn,” as alpha is the first letter in the Greek alphabet.

John then importantly spoke as a sacrificed self-ego that allowed “all” Christians to become the “Ego” of Jesus Christ, who spoke for God the Father, again in human flesh. One must remember YHWH means, “I Am That I Am.” Such an “Ego” brings the Mind of God as what “I am” Christians say.

The symmetry of “Alpha” AND “Omega” (another capitalized word of importance) is then separated into the focus that will be set on future Christians, who will be the last of a line. Since omega is the last letter of the Greek alphabet, it is then importantly representative of those who will come last. This means it cannot be God who is “Alpha and Omega,” because God has no beginning and no end. God is always, forever and eternal. Jesus Christ is an Age of Man, the one that calls for self-sacrifice for a higher, Spiritual goal.

That Age of Christ then has “beginning” AND “end,” another symmetrical arrangement of principles that must be understood individually. The “beginning” of God’s Christ goes back to God creating His Son, who most know as “Adam.” Adam is thus the “Alpha,” who was the first Son of God, the only Son made as Man. Jesus is then the “Omega,” as the “end” of that line of holy men who would reincarnate as God’s individual servants, sent to lead the children of God. Jesus is not the “end” entity as a human of flesh and bones, because his “end” became the exponential spread of that “last” Son into all who would duplicate that “end.”

All who will be duplicates of Jesus Christ, from “beginning and end,” “say the Lord [is] one God.” That is the commonality of all Christians, as they have within them the “Master” in Christ, who serves only “one God.” This is not done from a perspective of God being external, as determined by one’s self-ego, or human brain. It is known by the Mind of Christ, which comes from “being one” with God, through the marriage of the soul with the Holy Spirit. That sacrifice is possible when one realizes what “one was.” One can then commit to God so a marriage “will be coming.” The marriage is the union of “one” with the “Almighty.”

As the epistle selection for the last Sunday after Pentecost, also known as Christ the King Sunday, when one’s own personal ministry for the LORD should be well underway – one should realize that one is of the Omega class of Christians, nearing the end of an age – the message here is obviously misunderstood by most people. The message is to understand prophecy as a real warning to “Behold!” danger is at hand, because one’s soul is at risk. Stop looking up in the sky for something to happen in the clouds, when the cloud is one’s own confusion and distractions from self-indulgence.

In the Acts of the Apostles says:

You will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” After he said this, he was taken up before their very eyes, and a cloud hid him from their sight. They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. “Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.” (Acts 1:8-11)

That same way was disappearing in “a cloud” that “hid him from their sight.” “See!” with your hearts, minds and souls. He has come in the same way, reappearing invisibly in Apostles and Saints. He returned the very next day [Pentecost, which happened to be a Sunday]. He has been here since that “Alpha” day in the “beginning.” “Why do you stand here looking into the sky?”

Who were those “two men dressed in white”? Well, they could have been the appearance of the constellation Gemini, which are the twins Castor and Pollux. That tells one the eve of Pentecost was during the time when the sun traverses Gemini, between late May and mid-June. Still, it could be Moses and Elijah, who Peter, James, and John of Zebedee saw with Jesus on the high mountain.

The point of this reading being public on a day that recognizes Christ the King is it paraphrases Scripture so it places Christians inside a cloud of confusion. God is the King. God is the Christ. Jesus is the Son of God, as God’s right hand reaching down to earth and filling human souls with the desire to please God, as did His Son Jesus Christ. It is now up to each individual to stop looking into the sky for Jesus to come save us. We need to become a cloud of love for God and let the rain of God’s love fall upon our souls.

We fear or are thrilled by the thought [a human ego minimal power] of John telling of the End Times to come. That means people pour over documents, trying to find evidence of when this prophesied end will come … all for personal glory and profit. Others refuse to “Look!” at the Revelation, because it frightens the paying members of a congregation. No one has eyes that can see Jesus has long returned. Had he not, there would be no pews for Christians to sit in.

John’s introduction of a holy prophecy points the loving finger at us today, who claim to be Christian but struggle to know just what that means. We do not read today what each of the seven churches have failed to do, but failure is what all have done. We are at the end of an age of man, when the time of Jesus Christ will collapse, caved in by the trinkets of invention. You probably hold one in your hand now, or it is within easy grabbing distance.

These five verses [six including verse three] are pointing to our responsibility. The time has come to bow down before the throne of God and commit our souls to His service. God must be realized as one’s true King. One’s only hope is to be knighted as the Son of God, the Prince of Peace. We must hear from the clouds of emotion, a most holy voice say, “Rise Sir Christ, and serve your King with honor.”

[1] Some contend that Paul’s seven gifts of the Holy Spirit could be the “seven Spirits,” but the Holy Spirit is one Spirit, not seven.

#Acts1811 #Isaiah1123 #Revelation138

2 Samuel, Language, Teaching

2 Samuel 23:1-7 – David’s last song

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

These are the last words of David:

The oracle of David, son of Jesse,

the oracle of the man whom God exalted,

the anointed of the God of Jacob,

the favorite of the Strong One of Israel:

The spirit of the Lord speaks through me,

his word is upon my tongue.

The God of Israel has spoken,

the Rock of Israel has said to me:

One who rules over people justly,

ruling in the fear of God,

is like the light of morning,

like the sun rising on a cloudless morning,

gleaming from the rain on the grassy land.

Is not my house like this with God?

For he has made with me an everlasting covenant,

ordered in all things and secure.

Will he not cause to prosper

all my help and my desire?

But the godless are all like thorns that are thrown away;

for they cannot be picked up with the hand;

to touch them one uses an iron bar

or the shaft of a spear.

And they are entirely consumed in fire on the spot.

———————————————————————————————————-

This is an optional Old Testament selection from the Episcopal Lectionary for the Twenty-seventh Sunday after Pentecost, Year B 2018, which is the Last Sunday after Pentecost. In the numbering system that lists each Sunday in an ordinal fashion, this Sunday would be referred to as Proper 29, but it is called “Christ the King Sunday.” If chosen, it will next be read aloud in an Episcopal church by a reader on Sunday November 25, 2018. It is important because it is reminiscent of what a true anointed king’s traits are.

The Hebrew word translated as “oracle,” as a repeated word in verse one, is “nə·’um,” meaning “utterance,” or “declaration.” The word “oracle” is understood to mean: “A person considered to be a source of wise counsel or prophetic opinions; an authoritative or wise statement or prediction; and/or, a command or revelation from God.” [American Heritage® Dictionary of the English Language, Fifth Edition]

This makes these last words of David be prophetic, more than a synopsis of David’s life. The repetition of this word is then important to all readers as a statement of a talent of the Holy Spirit.

When we read that David was “anointed of the God of Jacob,” this aspect of anointment has to be seen as a statement of the Messiah, such that the Hebrew word “mashiach” means both “anointed” and “Messiah,” as the “Anointed One.” To read “of the God of Israel,” one has to see “’ĕ·lō·hê” as stating “the god,” implying “God.” As “the god of Israel,” which is only YHWH elohim [the LORD of all gods], the Lord is who anoints the Messiah.

David was anointed by Samuel, at the command of YHWH, which is not quite the same as being the Messiah. David was “the man whom God exalted,” or “the man raised up on high.” This means his physical anointment was as the King of Israel. He was “raised up” to lead a nation of people.” The people were the children of Jacob [Israel].

Interestingly, this translation of verse one does not include the last segment of words, which says that David was “raised up on high , the anointed of the god of Israel ¸ the delightful psalmist of Israel .” The translation read aloud has the last segment saying, “the favorite of the Strong One of Israel.”

The Bible Hub Interlinear does not show any translation substitution of “psalmist” with anything that could be translated as “strong one,” unless one saw writing songs as David’s strength. It clearly shows “zə·mi·rō·wṯ” written, which translates as “psalmist (1), psalms (1), song (1), songs (1), songs (2).” [NAS Exhaustive Concordance of the Bible with Hebrew-Aramaic and Greek Dictionaries]

This says that David’s greatest connection to the Israelites was through his songs. David was like a popular singer-songwriter today, whose lyrics are learned verbatim by his or her fans. David was anointed to sing to the hearts of Israel [which is not the way David’s psalms are seen today]. To assume that strength through music [as David not only sang lyrics, he also played the harp in accompaniment] this makes more sense when verse two begins by saying, “The spirit of the Lord speaks through me, his word is upon my tongue.” That says the Holy Spirit touched the Israelites through the songs of David. It was through David’s psalms that he heard the LORD speak through him. YHWH was his musical inspiration.

When verse three says, “The God of Israel has spoken, the Rock of Israel has said to me,” this misses the first word, which stands alone as an important one-word statement of transition from the lyrics that came to David via the Holy Spirit [“ruah”]. That word is “’ā·mar,” which means, “said,” but often translates as “answered” or “answers.” While the second segment states “spoken,” which can make “said” seem redundant, when understood as “answered,” then “’ā·mar” means the words of the Lord on David’s tongue made the Psalms the answers sent by God, to soothe all the worries and praises the faithful would encounter as His priests.

This means the Psalms are how “the god of Israel has spoken.” It is then the Psalms that are both the “rock” of high praises and the “cliff” of trials and tribulations when the people fail the Lord (both translations from “tsur “). Rather than David making decrees for everyone to follow [a mundane kingly duty], God led the people through David’s songs of praise and lament. The Psalms were how God “ruled over men justly.” The people rule themselves by feeling God’s presence in the lyrics, knowing that God knows their deepest emotions. The people then fear God by seeing, hearing, and feeling the truth of David’s song lyrics.

To read “is like the light of morning,” means the “dawning” or “first light” of insight that comes to the people, through God’s Word. Like the sun “rises,” so too does the faith of the Israelites as more light of truth is shone. All of the “clouds” of nebulosity are gone, so the meaning of the words is vividly clear. The water of emotion forms like dew on the grass after a rain, when the rainbow is seen in the sky. David’s psalms brought forth sweet emotions to the Israelites.

Rather than asking a question, this psalm sang out that the house of David was not claiming divinity or ownership in the songs. The psalms were inspirations freely given by God and lovingly received by David, for the purpose of sharing God’s insight with all God’s people. That statement of separation was then followed by the reminder that all Israelites have a covenant with God – an unbreakable agreement that shall be everlasting. The Psalms are thus ordered by God for David to pass them along, which he willingly did. They were sent, written, and received by the Israelites to ensure the covenant would not be broken.

David’s own salvation was based on his servitude to the Lord, as he was anointed by God, not to be a King of Israel, but to be a prophet through song. David desired to please the Lord completely and lead all of Israel to have the same desire. The psalms were not adding to the covenant [“he will not make increased” demands], as they were simply speaking how God was still with them, as their King, even though David held the title of king.

When we read, “The godless are all like thorns that are thrown away,” this is how all other human beings do not have a contract with YHWH. They have “worthlessness” (from “ū·ḇə·lî·ya·‘al”), as “wicked” peoples with the promise of “destruction” in their futures [born as mortals to die]. This comparison is then the future all Israelites will find, should they not maintain the covenant.

When God then said, “they cannot be picked up with the hand,” this is the physical limitations that keep them from being “raised up.” Gentiles could not feel the emotional power of YHWH in David’s psalms because the deep meaning could not be picked up by simply reading Hebrew words, without a Spiritual contract with the One God of Israel. David did not write songs of praise and lament because his hand felt the pulse of the people. He composed when the Holy Spirit would enter him … like an oracle.

As that was written to the Israelites to help them keep from choosing a state of worthlessness over righteousness, that righteousness was the power and strength of Israel, the nation of people, because maintenance of the covenant ensured the Ark of the Covenant would defeat all who threatened Israel with the weapons of war. Should anyone “use an iron bar or the shaft of a spear” against God’s priests, then they would find themselves “entirely consumed in fire on the spot.” That was what David represented to the children of Israel. Therefore, with his death always a certainty, as a mortal, the last words of David should not cause the Israelites to fear their enemies, because YHWH was with them eternally … as long as the covenant was maintained.

As an optional Old Testament reading for the last Sunday of Pentecost, also known as Christ the King Sunday, when one’s own personal ministry for the LORD should already be underway – one should be singing songs of faith, based on the words sent by God to share with others – the message here is to see how these are the last words of Israel’s greatest king. Only God can be an eternal King for His people to follow.

It is important to see that “Christ the King” is God. Jesus of Nazareth was a human, just as was David. Both loved God with all their hearts, minds, and souls. God loved both in return. God anointed David with the talent of prophecy, which he did through song. God anointed Jesus as a greater earthly man than David, because David was the epitome of “For those who exalt themselves will be humbled, and those who humble themselves will be exalted.” (Matthew 23:12)

“I wear this crown of thorns
Upon my liars chair
Full of broken thoughts
I cannot repair.” Nine Inch Nails

David would fail God because he exalted himself above the covenant, because he wore a crown on his head. Jesus wore the crown of God on his head, as the Christ Mind, but was exalted by the Father because he died a humble man, so his soul could be released and be placed on the heads of countless men and women – Christians.

This last song of David is then expressing the talent of the Holy Spirit that comes from prophecy. One understands that which is prophesied prior and one speaks prophecy as commanded by God, so others will benefit. For the Israelites to understand the prophecy of the Psalms, God had to be with them. They were then connected to God through the Word that came through David. They then taught the meaning to their children, through the love of those songs. This is the talent of all the writers of the Holy Bible, whether it is songs, stories, history, or prophecy. The words of true prophecy speak for an eternity, because they come from God.

Within the last twenty-five years, there was cable TV talk of a Bible Code [or Torah Code]. A system of letters pulled at expected intervals produce prophetic words, where many known historic events were said to have been prophesied in the Holy Bible [just not realized before those events occurred]. On a cable TV show that addressed that code, it was found present in the words of Herman Melville’s novel, Moby Dick. No one would expect that book to be seen as overtly religious. Believers in the Bible Code said that was marvelous. Skeptics said it was happenchance. I believe God speaks through all of us when we write seriously, such that all writings that impact many have holy intent the writers did not realize was there.

Many popular songwriter-musicians today write lyrics that I doubt they intended a religious message to come forth. When one is ‘in tune’ with the Holy Spirit, then that meaning can be a way for God to communicate to individuals in a deeply spiritual manner, which the moneymakers in the music business reap the benefits of, while having no idea what deeper message is conveyed … they do not care. Still, God speaks to His people through poetry and song, through novels and news articles.

The later history of David, as King of Israel, was he failed God terribly. His failures brought down [they began the collapse of] the nation of Israel. The idea of kings to be like other nations was a failure with Saul, but showed promise with David. David was not seeking to be a king, but when he reached a point in his life when he no longer found pleasure in the fights of the spring – the zest from living for Yahweh – he began believing he was important enough to sin and there was no one who could punish him. He began to worship his self-ego.

The value of this reading is seeing how God is always watching each and every devotee – each and every wife of His – to give them everything they need to remain faithful, while reminding them of all hell breaking loose upon their souls, should they cheat on God. The worthless souls can do as they wish, pleasing self for material gains. They are not married to YHWH.

This means the lesson of Christ the King Sunday is to be like Jesus of Nazareth and humble oneself to God’s Will. Letting God wear the noble robes and golden crown means His humble servants will be promised everlasting life, knowing this momentary physical impediment we find ourselves in [life on earth] will pass … as long as our eyes do not wander and we do not make idols of lesser gods.

We must each become a kingdom for the Lord of all the gods.

#2Samuel2317 #Matthew2312

2 Samuel, Language, Teaching

2 Samuel 23:1-7 – One last song before death arrives

January 1, 2026 R. T. Tippett Leave a comment

[1] These are the last words of David:

The oracle of David, son of Jesse,

the oracle of the man whom [-] exalted,

the anointed of elohe of Jacob,

the favorite of the Strong One of Israel:

[2] The spirit of Yahweh speaks through me,

his word is upon my tongue.

[3] elohe of Israel has spoken,

the Rock of Israel has said to me:

One who rules over people justly,

ruling in the fear elohim,

[4] is like the light of morning,

like the sun rising on a cloudless morning,

gleaming from the rain on the grassy land.

[5] Is not my house like this with el?

For he has made with me an everlasting covenant,

ordered in all things and secure.

Will he not cause to prosper

all my help and my desire?

[6] But the godless are all like thorns that are thrown away;

for they cannot be picked up with the hand;

[7] to touch them one uses an iron bar

or the shaft of a spear.

And they are entirely consumed in fire on the spot.

——————–

This is the Track 1 Old Testament selection that will be read aloud on the twenty-six Sunday after Pentecost [Proper 29], also called the Last Sunday after Pentecost or Christ the King Sunday, Year B, according to the lectionary for the Episcopal Church. If an individual church is set upon this path for Year B, then this reading will precede the singing of Psalm 132, which includes the verses: “Yahweh, remember David, and all the hardships he endured; How he swore an oath to Yahweh and vowed a vow to the Mighty One of Jacob.” That pair will be followed by a reading from Revelation, where John wrote, “To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen” All will accompany the Gospel reading from John, where he wrote of Jesus saying to Pilate, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.”

I wrote about this reading selection the last time it came up in the lectionary cycle (2018) and posted my views on my website at that time. That commentary can be read now by searching this site. In 2018, I was more accommodating to the NRSV translations than I now am. In the above translation you will note how I have placed in italic type the words “elohe, elohim, and el,” in addition to the removal of one translation of “God” that was not written [the brackets with a dash in between] and one translation of “Yahweh” as “the Lord.” Additionally, the Episcopal Church seems to flow through moods that sometimes think numbering verses is a good thing, while then shifting to think verse numbers are useless. They supply no verse numbers; so, I have placed them in bold text, between brackets.

I no longer allow such mistranslations and slackadasical presentations to stand, as they are misleading and need corrections. The points of change should demand explicit explanation, which is the only role a priest holds. Therefore, I advise against reading my views of 2018, even if they still support what I will now add, as I took a position that allowed errors to stand, with only minimal admonishment.

I have looked at the verses written [on the BibleHub Interlinear page] and the NRSV translations presented by the Episcopal Church. Let me say that all English translations of Scripture are paraphrases from the original texts [Hebrew and Greek], which are inclined to slant that which is written to fit a preconception. The preconception is the problem; and, I now see how poorly this English translation is. Therefore, I will present a literal translation that allows one to see more of the deep spiritual meaning that comes from these “last words of David.”

Verse one literally states: “and these words David last , said David son of Jesse , said the man raised up high , messiah elohe of Jacob , and delightful psalmist of Israel .” This verse is divided into five segments. Each segment must be seen as a separate statement of truth. First, these seven verses end with a pe [“פ”], the seventeenth letter of the Hebrew alphabet; but when used as a stand-alone mark, it means “to mark the end of a petuhah,” meaning the end of a section in a book or paragraph. All seven should be then seen as the “last words of David.”

Next, it identifies David as a human being, therefore a mortal. By stating his father was Jesse, a man who was born, lived, and died, David is likewise to follow suit, as having been born, lived, and then died, after stating his last words.

When the third segment then places focus on David having been a “man raised up high,” this says he was elevated spiritually, beyond the normal means of mere mortals. David was then a spiritual soul who was limited in a mortal body of flesh.

The fourth segment of words then explains this spiritual elevation. The Hebrew word written [transliterated] is “mə·šî·aḥ,” which is rooted in “mashiach,” which means “anointed.” That English translation is the equivalent of a “messiah,” which says David was both physically “anointed” by oil from a horn, by Samuel, and spiritually “anointed” by Yahweh, who poured His Spirit upon the soul of David, making him be “Anointed,” thereby a “Messiah.” This being followed by the Hebrew word elohe means David was Anointed by Yahweh, becoming one of Yahweh’s elohim, or extensions of Yahweh on earth. It is then that presence of Yahweh within David’s soul that “raised him up spiritual,” beyond that of a mere mortal man. This is then saying David was equally Anointed as an elohim, in the same way that Jacob was. This confirms the plural number of “elohe” as more than one, because both Jacob and David number two [with others not named included].

The fifth segment seems to be little more than adding to the obituary: “And David was a lovely harpist and songwriter, whose beautiful words we loved to hear.” That is wrong to think. This is furthering the divinity of David, as like that of Jacob, because David took delight in receiving insight from Yahweh, which came musically. His poetry and musical arrangement were received as one of Yahweh’s elohim. This can even include his abilities with musical instruments [more than the harp]. By then saying this is relative to the name “Israel,” the name meaning “He Who Retains Yahweh as one of His elohim” makes it clear that like Jacob, David was divinely raised by Yahweh’s Anointment, which allowed him to write prophecy in songs. This is then the last of those divinely inspired songs of David.

Verse two then literally sings, “spirit Yahweh spoke to me and his word was on my tongue .” These are said by David, through the use of “me” and “my.” The words “spirit Yahweh” [“rū·aḥ Yah·weh”] is a double-edged statement that cuts two ways. First, all souls are “spirit, breath, wind” of “Yahweh.” A soul is the eternal breath of Yahweh that animates all breathing lifeforms on earth [and anywhere else they may be]. This says David spoke these words as his body of flesh still had the life of a soul in it. Still, the second meaning is as the “Spirit Yahweh,” which is what “raised up” David, making his soul be an “elohe Yahweh,” like Jacob, with both becoming “Israel.” Seeing that second meaning as foremost, that was how David received the “utterances” of Yahweh, so those divine words became those spoken by David. The “language” [“lashon”] of David’s psalms [like this one] were the Word of Yahweh.

Verse three then literally sings, “uttered elohe of Israel spoke the rock of Israel , he who reigns over men righteous having dominion in fear elohim .” In this verse are two references to “elohim,” with the first being David saying the elohim of Yahweh speak as prophets, because they are Who Retain Yahweh in their souls [each an “Israel”]. They speak for Yahweh on earth to make themselves become the cornerstone for all who will likewise serve Yahweh, as His priests. This means the word “tsur,” meaning “rock,” made David (and Jacob) be like Jesus, where the “rock of Israel” is the presence of Yahweh’s Spirit within one’s soul. Once that “cornerstone” is set in place, one Who Retains Yahweh as one of His elohim is secured. The repetition of “Israel” means both an individual’s soul being married to Yahweh, as well as a nation of people, whose souls are all likewise married divinely.

The second segment of words then speaks of the presence of Yahweh’s Spirit within one’s soul as being that which rules the soul within hits body of flesh. Without that “King” over one’s being, one’s soul acts as the ruler, which is easily misled by wicked advisors, who lead a body of flesh to act in evil ways. The overriding presence of the “cornerstone” [the possession of the soul of Jesus] then leads one’s body of flesh to live in “righteous” ways. This inner “spirit Yahweh” is then so beloved that giving it free “reign” is desired. It becomes so loved that the only “fear” that an “elohim” knows is losing the presence within. Thus, the “fear” of Yahweh means not knowing Yahweh for eternity, which becomes one’s only “fear” after knowing Yahweh from divine union with one’s soul.

Verse four then sings literally, “and like the light of dawning rises the sun , morning without clouds , as brightness after rain the grass of the land .” In this verse there is the combination of sunlight, rain, grass, and earth. These are metaphoric statements of three basic elements that generate life on earth: air, water, and earth. The word “like” alerts us to this metaphor, where the combination of Yahweh [sun], His Spirit [clouds unseen], and souls in bodies of flesh [grass growing from the land] are the Trinity that becomes the spiritual food upon which others feed. The “grass of the land” is the wheat or grain crops, from which bread is made. The presence of Yahweh is known through the light of truth. All the confusions of Scripture disappear like the morning fog has lifted. That brightness is then shared with others, so fields of souls are grown for Yahweh’s use.

Verse five then literally sings in English, “that not so my house with el ; since a covenant everlasting he has made with me , arranged in all and secure for all my safety and all desire that not he will make sprout up .” In this verse there are two uses of the word “not.” This negative initially reflects back on the “grass of the land,” where “that not” being the source from which spiritual food comes means “not so my house with el.” In the singular use of “el,” which can be both one of Yahweh’s elohim and anything other than Yahweh worshiped as a false “god” – including self, a ruler of a nation or religion, things of the material realm, etc. – the use of “not” means marriage to Yahweh is optional, not a demanded slavery. The use of “house” can be as simple as one’s body being a temple unto Yahweh, or it can be a household of a family or town, while expanding to the nation of peoples who called themselves the children of Israel. This all depends on the choice one makes towards the Word of Yahweh, and how much light one sheds on Scripture and how much inspiration falls from heaven to make one’s inner mind grow.

That element of Scripture is then seen stated as “a covenant,” which is the foundation of Mosaic Law. This must be understood as a covenant of marriage to Yahweh, because anything less makes one become poor in terms of consuming spiritual food. That agreement between a soul (an eternal entity) and Yahweh becomes “everlasting; and, it is not some generic agreement that is between Yahweh and some large group. It is specifically an agreement between David [“me”] and Yahweh. In the final segment of words, the use of “all” [“kol”] is repeated three times. This is not only a reflection on the eternal length of the covenant, but it is the same for “all” who are to be like Jacob and David. It is an “arrangement” that is based on “desire,” which means love is the bond between two in marriage. The second use of “not” is now another statement that marriage is optional; but for that love to “not” bring a soul to seek Yahweh, from having been fed His spiritual food of Scripture, with enlightenment and growth in one’s heart, then what can be expected to “sprout up” will be weeds, not wholesome grains.

Verse six then literally signs in English, “but of worthlessness as thorns stray the whole ; because not with hands they are taken .” Here, the element of “sprout up” is confirmed to be weeds, rather than good grains, from which spiritual food can be threshed and milled. When “not” is the state of a soul’s covenant with Yahweh – unmarried, thus unsaved – those souls become thorns that mix in with the “grass of the land” and choke out all good growth. In the second segment of words, where “not” is again written, this is less about attempts to physically remove weeds and briars and more about a statement of those who are the evil mixed with the good.

They are “not” the “hands” of Yahweh, which are His elohim. Instead, they are elohim of lesser gods, the most destructive being Satan. This means the word “taken” [“laqach”] speaks as a soul “taken” in marriage. This is not a final or eternal marriage, per se, as it can mean “to be taken back,” which is redemption, which demands complete divorce from a lesser marriage to a lesser god [demonic possession]. For that to happen, those souls need to realize a need to reject their lesser subjection and use their own “hands” to win the favor of Yahweh. This is the sign of a seeker, as his or her “hands” are reaching out for salvation, knowing they have done wrong. Then, if they promise their souls to Yahweh, asking nothing but salvation in return, they can be “taken back.”

Verse seven then sings literally in English, “but man reaches must be full of iron on a shaft of a spear ; and with fire shall be burned burned in dwelling .” Here, the “reaches” must be seen as a continuation of the “hands” that have “not” been joined with Yahweh, becoming His hands on earth. For them to be redeemed, their “reaches must be full,” not some test of Yahweh or some halfway attempt to bargain with Yahweh, like one would bargain with Satan over a soul. This approach is either as warfare against the sacred or saints, where spearheads become a reflection of the cutting damage of thorns. If they reject Satan, those spears must be used to kill all desires for self or any other. The “iron on a shaft” of wood must be a spear through the heart of self-worth and self-ego, so one sacrifices self in order to fully submit to Yahweh. Again, seeing the double-edge capability of a “spear,” the same should be seen in the “fire,” where that is either the “burning” in hell a soul will reap after death; or, it can be the “burning” desire one’s freed heart and soul finds for Yahweh. The “dwelling,” as seen earlier in the “house of el,” is oneself. One’s soul will either burn in hell condemned, or one’s body of flesh will be burned, like the Phoenix, and reborn anew, better than ever before.

As a reading to be presented on the last Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to realize death is unavoidable. David’s last words must speak to all who are living and seek salvation and eternal life, so one hears then saying, “You must marry your soul to Yahweh and serve Him as an elohim. There is no other way. Only with Yahweh’s help can one navigate the problems and troubles the world has to offer [even the lures of desire and easy temptations] and reach the point of death without regrets. David was a minister, leading many to be Israelites like him. This is a missing element in these wicked times. The world has become little green grass for spiritual food, having been overgrown with brambles and weeds. The last Sunday after Pentecost is when death needs to be felt in advance. It is a time to grow up or wither away.

Daniel, Language, Teaching

Daniel 7:9-10, 13-14 – How to face Judgment Day without fear

January 1, 2026 R. T. Tippett Leave a comment

[9] As I watched,

thrones were set in place,

and an Ancient One took his throne,

his clothing was white as snow,

and the hair of his head like pure wool;

his throne was fiery flames,

and its wheels were burning fire.

[10] A stream of fire issued

and flowed out from his presence.

A thousand thousands served him,

and ten thousand times ten thousand stood attending him.

The court sat in judgment,

and the books were opened.

—–

[13] As I watched in the night visions,

I saw one like a human being

coming with the clouds of heaven.

And he came to the Ancient One

and was presented before him.

[14] To him was given dominion

and glory and kingship,

that all peoples, nations, and languages

should serve him.

His dominion is an everlasting dominion

that shall not pass away,

and his kingship is one

that shall never be destroyed.

——————–

This is the Track 2 Old Testament selection to be read aloud on the twenty-sixth Sunday after Pentecost, also called the Last Sunday or Christ the King Sunday [Proper 29], Year B, according to the lectionary for the Episcopal Church. For a church following the Track 2 path, this reading will be followed by Psalm 93, where David sang, “Yahweh is King; he has put on splendid apparel; Yahweh has put on his apparel and girded himself with strength.” That pair will precede a reading from John’s Revelation, where he wrote of Yahweh saying, “I am the Alpha and the Omega,” and, “who is and who was and who is to come, the Almighty.” All will accompany the Gospel reading from John, where Pilate asked Jesus, “Are you the King of the Jews?”

I wrote about this reading selection the last time it came up in the lectionary cycle (2018), and I posted those views on my website at that time. I see this reading from a different perspective now, which does nothing to diminish my opinions of three years ago. Because these selected verses tell of a dream and are therefore metaphor that is not clear in meaning, it has become the focus of all kinds of wild thoughts. It is easy to be absorbed in that mentality. If you would like to read my 2018 commentary, it can be seen by searching this site. I will now offer a variation to that theme. Feel free to read this and that and make comparisons.

To even begin to understand these four verses, one has to read the whole of Daniel’s seventh chapter. The theme of this chapter is a vision of four beasts, which is a focus that is absent in these verses read. Still, verses nine and ten are words spoken by one of the four beasts. The omitted eleventh and twelfth verses are Daniel speaking about that beast being destroyed and the other three beasts losing what powers they possessed. Then, Daniel speaks verses thirteen and fourteen. While everything is metaphor and easily misunderstood, Daniel explains his dream in verses fifteen through twenty-eight. He made these verses read aloud clearer in what he wrote in verses twenty-one and twenty-two.

In those two verses, Daniel literally wrote this: “[21] was watching I and horn this [of the beasts] , was making war against the saints [or sacred, holy] , prevailing against them . [22] until that came , ancient of days , and judgment was made to the saints on high , and the time came for the kingdom to possess the saints .”

When the Gospel reading for Christ the King Sunday is read, where Pilate is asking Jesus , “Are you the king of the Jews?” these two verses of Daniel’s explanation of his dream need to make it clear that the war of the beasts is the earthly attacks on souls, in an attempt to steal souls away from Yahweh. This ongoing war is always finding human souls suffering more defeats than victories. The turn in the tide of battle comes when the judgment of Yahweh is for each individual soul who submits to Him in divine marriage, so each and every saint individually becomes a kingdom ruled by Jesus the king, with the host soul submitting to his will. Thus, Daniel was saying the same thing as Jesus told Pilate, when he said, “My kingdom is not from this world.” A soul is not matter; but a soul has dominion over the flesh that is its body. It is the submission of that dominion – self-control – that marries a soul to Yahweh’s Spirit. At that point the “judgment” is the resurrection of His Son to be king of that soul, thereby lead that body of flesh to a righteous way of living.

With this new view of the beasts added to my understanding, the symbolism of “four” must be seen as an indication of the four elements of the earthly realm: Water, Earth, Air, and Fire. Each beast then reflects one aspect of the world, which becomes the “gods” or “elohim” that human being submit to, as each is a necessity for life on earth. This makes the repetition of the words denoting “Fire” important, as that is a reflection on the transformation of matter, changing from one state to another. It is then in this transitionary state that Yahweh – the Ancient one, who Created all in six “days” – came to pass judgment on those of His angels [elohim] who had disobeyed His command that mankind be served by His angels [Yahweh elohim].

Thus, the arrogance coming from the “horn” of the lead beast [Satan] tells of the judgment that cast Satan into the depths of the earth. The other three beasts were still in allegiance to Satan, but they were stripped of their abilities to attack human souls. All they could do was tempt souls to seek their gifts.

In verse ten, which ends with the words that say, “and the books were opened,” I wrote in 2018 about this being reference to the Akashic Record. While that is certainly applicable, as the Akashic Record is the Godhead and appeared to Moses when he was allowed to understand Creation and all the times prior to his coming to serve Yahweh, the plural number in “books” must be seen as ever book that would come, after Satan and his fallen angels were denied free reign over human souls. Thus the judgment against the four beasts was prehistoric, happening before the “books were opened,” telling of Yahweh and a need for souls to be led to Him in marriage. That marriage is then the making of a “saint,” from an ordinary soul.

From that understanding, which verses eleven and twelve state rather clearly (in metaphor), verses thirteen and fourteen are then Daniel being shown the soul of Jesus being sent by Yahweh to make those saints or holy human beings. This means the kingdom of Jesus existed after Satan was cast into the inner earth, with his supporting angels stripped of any powers to threaten human beings [souls in flesh] as lesser creatures. The soul of Jesus (unnamed as that soul was to Daniel) would allow human beings to elevate their common souls to the level of elohim, making them be equals to the beasts, who were elohim without material form. Prior to the initial coming of Jesus (which can be seen as the descending of Adam and Eve into the world), the beasts had possessed human souls, making giants and monsters that were hybrids that would cause the need for a Great Flood to eliminate. In a similar way, the hybrids that would become saints and holy men and women – all possessed by the soul of Jesus (unnamed) – would be those who would fight against the hybrids whose souls would have been sold to the four beasts, having fallen prey to their influences and therefore demonically possessed.

When this reading is seen as an alternate to the Second Samuel reading, which is David’s last song before his death, this view of Daniel’s vision should be seen reflected in David’s lyrics that sing, “But the godless are all like thorns that are thrown away; for they cannot be picked up with the hand; to touch them one uses an iron bar or the shaft of a spear. And they are entirely consumed in fire on the spot.” Those verses sing of the possession of souls by demon spirits. They prevent souls from finding the completeness that comes from marriage to Yahweh and being possessed spiritually by His Son, their bodies of flesh becoming the kingdoms for Jesus.

There, David sang:

“The spirit of the Lord speaks through me, his word is upon my tongue. The el of Israel has spoken, the cornerstone of Israel has said to me: One who rules over people justly, ruling in the fear of elohim, is like the light of morning, like the sun rising on a cloudless morning, gleaming from the rain on the grassy land.”

This is parallel Scripture to Daniel writing: “I saw one like a human being coming with the clouds of heaven” and “ To him was given dominion and glory and kingship.” David knew the same ethereal presence of a possessing soul, who had dominion over his body of flesh. The people led by David would become just like David, as those Who Retained Yahweh as His elohim [the meaning of the name “Israel”].

It is this vision of Daniel that led John to proclaim: “Look! He is coming with the clouds; every eye will see him, even those who pierced him; and on his account all the tribes of the earth will wail.” That sings not of some distant future, where some physical Jesus will come floating down from the sky and clouds to slay all the beasts of the world. Instead, it sings of the possessing soul of Jesus coming spiritually into one’s own soul. That presence will allow those souls of flesh to understand Scripture, led by the Mind of Christ. Those who “pierced him” are the demonically possessed “thorns” that mix with the other souls in flesh like weeds choking out the green grass [grains for spiritual bread]. When John wrote those words, countless other souls had hailed the coming of Yahweh as His Son; and, this would always be the case for souls celebrating marriage to Yahweh, receiving His Spirit.

As the Track 2 Old Testament reading to be read aloud on the last Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to see the urgency of judgment. Those elohim who were punished by Yahweh, as the King of all Creation [including His angels], mirror the same judgment that will come to souls who have married the elohim of Satan, being possessed by unclean spirits. Daniel was shown the path that averts damnation, as only eternal entities are judged (not bodies of dead matter). This means Daniel was show a prophecy of your soul’s judgment. The way of the beast of arrogance is the judgment to be expected for the wicked. To avoid that, one needs to see the one like a man becoming you, as Jesus reborn into your flesh, possessing divinely your souls, making you sacred and holy – a Saint.

John, Language, Teaching

John 18:33-37 – My kingdom is not of this world

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

——————–

This is the Gospel selection that will be read aloud by a priest on the twenty-sixth Sunday after Pentecost, also called the Last Sunday or Christ the King Sunday [Proper 29], Year B, according to the lectionary for the Episcopal Church. It will follow one of two prescribed pairs of readings, either Track 1 or Track 2, which will be either the last song of David [2 Samuel 23] or the vision of Daniel shown four beasts being tried by Yahweh [called the Ancient of Days]. Those Old Testament readings will be accompanied by Psalms 132 and 93, which sing (respectively): “If your children keep my covenant and my testimonies that I shall teach them, their children will sit upon your throne for evermore;” and, “Ever since the world began, your throne has been established; you are from everlasting.” One of those two sets (depending on the pre-established path set for an individual church) will precede a reading from John’s Revelation, where is written, “I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.”

I wrote about this reading the last time it came up in the lectionary cycle (2018) and those views can be read by clicking on this link. At this time, I will present different views than presented then. All views are valid, as Scripture is meant to have deep and evolving meaning; so, new insights will probably come three years from now.

The whole-view of this needs to be seen, in order to realize how John witnessed this conversation between Jesus and Pilate. The four Gospels are two sets of two perspectives. One perspective is that of immediate family (Luke and John) and the other is that of extended family (Mark and Matthew). Luke tells the account of Mother Mary, while John tells the story of the son of Jesus. Mark tells the perspective of Simon Peter, a cousin of Jesus, while Matthew tells the story of a sinner saved by Jesus, who became a disciple. In this whole-view, the extended family ran and hid out of fear when Jesus was being tried. Their absence distorts the real timeline of these events. Mother Mary was present with John when Jesus was before Pilate; but only Mary was allowed to witness Jesus before Herod Antipas. The disciples could then filter into a crowd setting, when Jesus was offered to the crowd, when it was to be him or Barabbas to be set free. Because John was able to hear the conversation between Jesus and the Roman governor of Judea, he was able to get close, while Mary (being a woman) was denied close access.

The reason John was allowed to write of this, when none of the other Gospel writers did, is it presents Jesus as a king. When asked if he was the “King of the Jews,” Jesus did not deny he was a king. His seeming avoidance to the question says the question was a false premise, simply because it used the term “Jews.” By saying, “My kingdom is not from this world,” Jesus was saying he could not be deemed a “king” in the sense that other human beings could claim that title. While he had been sent only to tell the lost Israelites the truth of the promised Messiah, his “kingdom” was not physical, but spiritual. It would be the soul of Jesus that would have dominion over other souls, individually and collectively, as their claim to flesh would be included in his domain.

For John to hear Pilate respond to Jesus’ use of the word “kingdom” and then clarify, “So you are a king?,” when John heard Jesus say, “For this I was born,” that was not stated as if Jesus had achieved kingship. The proof was clear; as Jesus’ thirty-something years on the earth had earning him no powers as an earthly king. The truth of what Jesus said to Pilate is this: Jesus was born to be executed as a sacrificial lamb.

The soul of Jesus “was born” when Yahweh took one of His purest elohim and joined it with the soul of Adam, making Adam be the birth of a Yahweh elohim. This is then said by Jesus to be “to testify to the truth,” which is personal knowledge of Yahweh in divine marriage. Yahweh is truth; so, all souls that are married to Yahweh are then His possessions, where each soul “belongs to the truth.” Those will then be the souls in which Jesus will be raised within as king [thus people today call him “Lord”], with his physical domain being within those spiritual kingdoms that are those souls-in-flesh who “listen to his voice.”

This reading is then closely aligned with the last song of David, who sang “The spirit of Yahweh speaks through me, his word is upon my tongue.” The “spirit of Yahweh” said David’s soul was married to Yahweh. Yahweh’s Spirit had been poured out upon David’s soul, which was a marriage that lasts forevermore. When David then sang, “his word is upon my tongue,” that is like John writing, “In the beginning was the Word, and the Word was with God, and the Word was God.” David spoke the word, because his soul had become the subject of Jesus – although that divine possession did not have that name at that time.

The reading from Daniel is a vision of the subjection of the elohim who refused to comply with Yahweh’s command to serve human souls. After the fallen angels [those who followed the beast of fire] were destroyed and subdued, the six days of Creation were finished. Then came the seventh day, when Yahweh made the soul of Jesus in the flesh we know as Adam. That plan for the seventh day was when the books were opened and religion would be found contained in Scripture. That means the spiritual element of Jesus is conveyed through the writers of the books opened, which then becomes one with the words they were divinely inspired to write. Jesus is the king whose kingdom is discernment of that truth contained in the word.

When John was divinely inspired to write in Revelation: “To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever,” this refers to the marriage of a soul to Yahweh and the birth of Jesus the king within one’s being. The element of “love” denotes the bond that brings marriage to Yahweh. A soul is then “freed” from the worldly plane, where sins are the enslavement of souls to the four beasts. The blood is that of one’s sacrifice to Yahweh, like Jesus, like the paschal lamb, so one’s bodily flesh becomes infused with the spirit of Jesus. That is the resurrection of Jesus soul with one’s own soul – Jesus reborn as king over a soul in the flesh. That presence within makes Jesus be the high priest, with one’s soul being a priest that serves Father and Son. That union is everlasting life.

As a selection to be read aloud on the last Sunday after Pentecost, when one’s own ministry for Yahweh should already be well underway, the lesson here is to realize what Jesus said to Pilate. One needs to be a seeker of truth. That means one should yearn to learn to love Yahweh with all one’s heart, mind, soul and strength, so He will see one’s love for Him and propose marriage to one’s soul. With that divine union, a soul will merge with His Spirit. That becomes the source of truth. It means reading Scripture and being allowed to see the deeper meaning that is hidden from normal eyes. That then brings forth the resurrection of the soul of Jesus, as the king over one’s soul that has willingly entered into subjection to the truth. The Son is reborn back into flesh so the truth can be heard by other seekers of the truth, in apostleship. That is the point of ministry. Rather than play a role that kills Jesus, receive the Spirit and become Jesus reborn.

Language, Psalms, Teaching

Psalm 132:1-13 (14-19) – Letting Christ the King be reborn in oneself

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

1 Yahweh, remember David, *

and all the hardships he endured;

2 How he swore an oath to Yahweh *

and vowed a vow to the Mighty One of Jacob:

3 “I will not come under the roof of my house,” *

nor climb up into my bed;

4 I will not allow my eyes to sleep, *

nor let my eyelids slumber;

5 Until I find a place for Yahweh, *

a dwelling for the Mighty One of Jacob.”

6 “The ark! We heard it was in Ephratah; *

we found it in the fields of Jearim.

7 Let us go to God’s [his] dwelling place; *

let us fall upon our knees before his footstool.”

8 Arise, Yahweh, into your resting-place, *

you and the ark of your strength.

9 Let your priests be clothed with righteousness; *

let your faithful people sing with joy.

10 For your servant David’s sake, *

do not turn away the face of your Anointed [mesiheka].

11 Yahweh has sworn an oath to David; *

in truth, he will not break it:

12 [11] “A son, the fruit of your body *

will I set upon your throne.

13 12 If your children keep my covenant

and my testimonies that I shall teach them, *

their children will sit upon your throne for evermore.”

14 13 [For Yahweh has chosen Zion; *

he has desired her for his habitation:

15 14 “This shall be my resting-place forever; *

here will I dwell, for I delight in her.

16 15 I will surely bless her provisions, *

and satisfy her poor with bread.

17 16 I will clothe her priests with salvation, *

and her faithful people will rejoice and sing.

18 17 There will I make the horn of David flourish; *

I have prepared a lamp for my Anointed [lim·šî·ḥî]

19 18 As for his enemies, I will clothe them with shame; *

but as for him, his crown will shine.”]

——————–

This is the accompanying Psalm for the Track 1 Old Testament reading from 2 Samuel 23 (David’s last song). If this path has been predetermined for an individual church, then it will be read aloud in unison or sung by a cantor on the last Sunday after Pentecost, also called Christ the King Sunday [Proper 29], Year B, according to the lectionary for the Episcopal Church. The last song of David includes this verse: “Is not my house like this with God? For he has made with me an everlasting covenant, ordered in all things and secure.” That pair will precede a reading from Revelation, where John wrote: “Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ, the faithful witness.” All will accompany a reading from the Gospel of John, where we read of Jesus before Pilate being asked, “Are you the King of the Jews?” Jesus answered, “Do you ask this on your own, or did others tell you about me?”’

This Psalm announces in the introduction of verse one that it is a song of ascents. As such, this Psalm would have been commonly sung by all Israelites proceeding up the steps of Mount Ophel, rising about the City of David, to where the Tabernacle had been placed, with the Ark of the Covenant within. This means all the Israelites would sing these words of David as their own words, confessing their commitment to Yahweh in marriage, their souls one with His Spirit. Thus, those who sang these words were truly those “Who Retain Yahweh as His elohim” [the meaning of “Israel”].

For some reason, the Episcopal Church has changed the numbering of this song of praise, dividing verse eleven in two, creating a verse twelve that is actually still verse eleven. This then offsets the remainder of the verse numbers, making an eighteen-verse psalm appear to be nineteen. The source for the non-psalms used by the Episcopal Church [the NRSV] shows Psalm 132 as having eighteen verses, not nineteen. The actual source is the Book of Common Prayers, which I imagine the Episcopal Church owns the copyrights for, implying that organization is the owner. Regardless, I have restored the correct verse numbers in bold type, within brackets.

In two places [verses 10 and 17] the NRSV has translated forms of “mashiach” as “your Anointed” and “my Anointed,” where the added capitalization [Hebrew has no capital letters] makes this a recognition of “your Christ” and my Christ,” when Greek is applied to state “Christ.” I have restored the Hebrew transliteration and placed as a replacement word “messiah.” That is the typical translation of the Hebrew into English; and, it is important to realize this means being “Anointed,” not with physical oil but with the Spirit of Yahweh, which come from a soul’s marriage to Him. David knew of that anointment, as would all who truly sang these words while ascending the steps to sacrifice before Yahweh.

The Episcopal Church has allowed church rectors to make the decision to save time by making verses fourteen through nineteen [actually verses thirteen through eighteen] as optional reading. This is why they have applied brackets before the first word in verse 14 [13] and after the last word in verse 19 [18]. Here, it is important to see the pronoun focus changing in verse eleven, from David singing for himself and other Israelites, to Yahweh singing in return. The first person use of “I” must be understood as a statement or “I Am,” which is not David, but Yahweh within him. To not read verses thirteen to eighteen would mean to cut Yahweh off, as if His words to us are unimportant.

Finally, at six places in these eighteen verses, David wrote the proper name “Yahweh.” I have restored each of those with bold text. The NRSV has translated them as some variation as “Lord.” This is incorrect and misleading, as Yahweh is Yahweh. One either knows His name from marriage to Him, so one takes on His name as one of His elohim; or, one does not truly know Him. Marriage to Yahweh brings on His influence over one’s soul, causing one to please Him in a loving relationship. Yahweh is one’s Husband, but one’s soul is the “lord” of one’s body of flesh. That is until one’s soul gives rebirth to the Son of Yahweh, which is the soul of Jesus, unknown as a proper name to David and the Israelites. The name Jesus means “Yah[weh] Will Save,” which says the divine soul sent by the Husband to possess the wife becomes one’s true “Lord.” As a song of praise sung on Christ the King Sunday, when David and Yahweh sing praise to the “Anointment,” that outpouring of Spirit is the soul of Jesus taking a position as the high priest and the king of the flesh, all through the divine union of a soul to Yahweh’s Spirit. Therefore, it is incorrect to call Yahweh one’s “Lord,” as that diminishes His greatness and erases the value of Jesus’ soul being resurrected in all Yahweh’s wives.

It is always important to realize Scripture was written in languages that are more complex than English. All English translations become paraphrases, even when literally translated, so the order of the words originally written become important and should not be changed. The application of syntax differences make the beloved translations that people who only speak English know and memorize become little more than a concept derived by a translator, who asks himself or herself (or itself), “Now, how would someone speaking English say this?” The truth is always closest to the exact written word, with the complexities of the original languages [Hebrew and Greek] making one selected word in English be a guess, with other possibilities always still applicable and viable. This means divine Scripture is written by souls married to Yahweh, speaking in divine tongues, which require those who understand to likewise speak in the language of Yahweh, through union with His Spirit. Those who memorize English and put their trust in translators, putting zero time in investigating the truth, to elevate their faith, are those who are more consumed with serving self, than serving Yahweh.

In my effort to eliminate as much of the paraphrase as possible, I have translated all eighteen verses into literal English. This song of ascents can now be read as stating the following, with my comments stated after each verse:

1. “remember Yahweh David , along with all his afflictions .”

The element of “remembrance” needs to be seen as relative to “mind.” This is then applicable as a statement to love Yahweh with all one’s mind. When all one’s mind is in love with Yahweh, then one’s mind is merged with the Mind of Yahweh, so all thoughts one has from Yahweh are instantly known. These divine thoughts will “accompany” those which are temptations to do evil. The word translated as “afflictions” means “to be bowed down to,” such as one’s submission. When one “remembers Yahweh,” then one’s submission is to do the Will of Yahweh, not one’s self-will.

2. “who he swore Yahweh ; vowed , to the strength of Jacob .”

This verse sings of the marriage vows between the soul of David and Yahweh. When a minister reads questions as to one’s commitment to another, when one says, “I do,” that is swearing an oath of forever commitment in marriage. For the marriage of a soul to Yahweh, the “vows” are those of the Covenant or Mosaic Law. It is the marriage of a soul that defeats evil influences, as Jacob [the Supplanter] knew, when he defeated his demons and became known as Israel. The “strength of Jacob” is the union of Yahweh’s Spirit forevermore upon his soul.

3. “if I will come into the tent of my house ; if ascend , upon the couch of my bed .”

The element of a “tent” or “chamber of my house,” where one would find a “bed” or “couch,” indicates the body of flesh, in which the soul resides. Twice in this verse the Hebrew word “im” is used, which states “if.” That means David sang of it being a choice that must be made, where the first person “I will come” is not a forced union, but one willingly made. The “if” is then stating this is only true when the decision made by David is also done by others. It is a hypothetical, in that sense.

When “chamber” and “couch” is written, the symbolism acts in two ways. First, marriage means a physical union, where two join to make a third – a child. This means the “bedroom” is where a marriage is consummated. Second, the symbolism of sleep, which is done in a “bedroom,” is death. The “if” is then whether or not one’s soul commits to the symbolic death of self, just as a wife submits her self-will to please her husband. In order to make a third, one must first die of self-will and receive the seed of the Husband. That consummation will bring forth the Son of Yahweh in the form of a man – the child of Yahweh.

4. “if I will give sleep to my eyes ; to my eyelids slumber .”

Here, the metaphor of self-sacrifice is shown in “sleep,” which symbolizes “death.” The way one saw oneself has died. Divine marriage brings forth a new way of seeing, which is through the eyes linked to the Mind of Yahweh. The “eyelids” symbolize the daily recycling of life and death, through a wake state and a sleep state. By not having the eyelids cover and uncover one’s sight, this is a statement of vigilance, which is the presence of Jesus within one’s soul, who always keeps watch.

5. “until I find standing Yahweh ; a tabernacle , for the strength of Jacob .”

In this, the word I have translated as “standing” is “maqom,” which better means “a standing place.” Here, the element of “standing” must be seen as raised, not fallen. The symbolism of “standing” is then a divinely placed “Yahweh.” By finding that within one’s being, one’s body of flesh then is transformed into “a tabernacle,” as a “dwelling place” [from “mishkan”] within – soul in body. It is this internal presence (not something left outside) that becomes a reflection of “the strength of Jacob” – earning the name of Yahweh [“Israel”].

6. “behold! we heard of it in Ephrathah ; we attained it , in the fields of the forest .”

Here, the name Ephrathah means “Fruitful” and is associated in Old Testament writing as a place near Bethel, also Bethlehem in Judah, and here the scholarly thought makes it be Zion or Jerusalem. This confusion means the base meaning of Fruitful must be the way to read this verse. Seeing that, “behold! is the realization of the “strength of Jacob” being his encounter with his own soul (which he defeated), which took place in Bethel [Hosea 12:4], with Bethel meaning “House Of God.” Bethlehem is where Ruth married Boaz and brought forth the fruit that would be Samuel. Thus, it is not important as one place, but wherever a soul will become “Fruitful” as a wife of Yahweh. David then proclaimed he and others like him (“we attained it”) had achieved the same “strength of Jacob,” thus were “Fruitful” wives of Yahweh. This included the places where fruit became food – “fields” and “trees” – such that Israel was a place of spiritual food.

7. “let us come to be his dwelling place ; let us bow down , footstool for his feet .”

In this verse, the tendency is to translate “nā·ḇō·w·’āh” as “let us go,” rather than its viable alternative: “let us come.” To use “god” leads to the thought of a fixed external structure, which one can enter. This misdirects a marriage as something one witnesses, not engages. The better way to read this says, “let us come to be his dwelling place,” which makes oneself be the building which Yahweh enters. In order to do that, one must submit one’s soul to Yahweh, such that one lowers one’s ego (head) and “worships” His holy presence. By “bowing one’s head” to Yahweh, one’s eyes only see His feet, which makes on kneel to be His “footstool.”

8. “stand up Yahweh in your resting place ; you , and the ark of your might .”

Here, again, is a word saying “stand up, arise, make a stand,” all of when must be understood as spiritual directions, not physically getting up from a laying or sitting position. It means to “elevate” one’s soul, in order to allow for the presence of Yahweh within. Again, the use of “resting place” becomes metaphor for “sleep,” which symbolizes the death of self-will. It means for one’s soul to “take a stance for Yahweh,” one has to lie down before Him. This symbolizes death and rebirth, in a reverse order of statement. Here, a new “you” becomes the sole focus, as “you” are no longer who one was, but who one has become – in the name of Yahweh. That new “you” is with Yahweh seated on His throne within one’s soul, as King, placing all His powers symbolized by the “ark” at one’s disposal, as He commands.

9. “your priests let be clothed in righteousness ; and your saints let shout for joy .”

In this, the use of “priests” [from “kohen”] is reference to what all whose souls marry Yahweh become. This is not a Levitical designation by David. All tabernacles require a priest to maintain it, so that is the role played by a soul. The clothes of righteousness are not physical garments, such as those worn by Aaron and the Levites, but the presence of Yahweh’s Spirit. Therefore, a “kohen” becomes a “chasid,” which is a “saint, godly or pious person.” This means the influences of the worldly realm cease to affect a soul married to Yahweh, so all past sins are wiped clean and no new ones will ever replace them. The shouting for joy is both the exuberance of the presence of Yahweh known, as well as the promise of eternal salvation also known.

10. “so that David your servant ; not do turn away , face of your anointed [messiah] .”

Here, the Hebrew word “ba-abur” is translated as “so that,” but it can equally say “for the sake of, on account of.” This means that the focus is on all being like David, “so that” all will be equally “servants” of Yahweh, shouting for joy, clothed in the righteousness of Yahweh’s Spirit. That means commitment, so a soul cannot “turn away,” due to deep, spiritual love. Whenever the Hebrew word “paneh” [“face”] is found, one must see this as a confirmation of the First Commandment, where “face” is a requirement relative to how one approaches Yahweh. One’s “face” must be the face of Yahweh, and Yahweh alone, as no other “faces” are to be seen by Him. Yahweh “will turn away” if the “face” of any other gods [including oneself worshiping “self” as a god] are worn. Only those who wear the “face” of Yahweh will become His “Anointed” or a “Messiah.”

11. “has sworn Yahweh to David ; faithfulness not he will turn from it of the fruit your body , I will set upon throne yours .”

Again, the use of “sworn” [repeated from verse 2] must be seen as the marriage vows, which are the Commandments, with only wearing the “face” of Yahweh being the first “sworn.” To then say “Yahweh to David” means the agreement is between Yahweh and a soul in the flesh. The name “David” means “Beloved,” so that “sworn” is an act of love, thereby marriage. The Hebrew word translated as “faithfulness” is “emeth,” which also means “truth” and “firmness.” This says “faithfulness” comes from knowing the “truth” and the “firmness” that is the presence of Yahweh’s Spirit. One will not ever attempt to wear any face other than that of Yahweh; and, in turn one’s body will become the “fruit” that walks in ministry as Jesus reborn, after Jesus becomes the “face” of one’s soul, in one’s body of flesh.

It is at this point that the Episcopal Church adds a new verse, subdividing verse eleven in two. The aspect of the “fruit of your body,” added to “will I set upon your throne” [NRSV], needs to be set apart because this reading selection is to be read on Christ the King Sunday. To be Jesus reborn means the soul of Jesus comes to one “Anointed” [thus a “Christ”], where Jesus is set by Yahweh upon the “throne” of one’s soul-flesh, becoming one’s “King.” The separation is due to the elders of the Church wanting to set this segment of verse eleven as separate and worthy of note for this day.

12. “if will keep your sons my covenant and my witness this ; I shall teach them their sons forevermore forevermore .”

Here is where the voice of Yahweh speaks. Because we know that Yahweh has now set His Son within one like David, upon a throne as king, this is when Jesus begins to speak as “I,” having been given that right for the Son to speak for the Father. In that, the plural number of “your sons” [“ḇā·ne·ḵā”] is Yahweh speaking of all who will become Jesus resurrected within their souls. Each [regardless of human gender] will be “sons” brought about by the Covenant of marriage. As His “sons” reborn through marriage, all will “witness” or see the truth of Yahweh through the Mind of Jesus, where this vision is spiritual insight. It is, therefore, Yahweh who will teach all His “sons” that become Jesus reborn in the same way, over and over, eternally being the same resurrection of the Jesus soul in the multitude of souls that will marry Yahweh.

13. “when has chosen Yahweh zion [a dry place] ; he has desired , for dwelling place his .”

In this verse, the meaning of “zion” must be understood as not being a mythical place, or a physical place such as Jerusalem or Israel. The name means “Dry Place, Sign Post, Tradition; or, Fortress.” While all can find merit in translation, I see the word root that means “Dry Place” as symbolizing a soul being no longer overrun with the ebbs and flows of emotions, from which fears, despairs, sensual urges, and hungers satiates bring excitement and pleasures. When a soul has turned off that flow of ‘weather’ related rainfall, the soul can seek spiritual nourishment from a higher source. Thus, “when one has chosen Yahweh [and He has chosen one in return], the soul becomes arid of desires – other than a desire for Yahweh. This leads to the segment that focuses on that. It becomes the truth of how one is not led by physical desires, only those of the soul. When Yahweh is married to a soul, the “dwelling place” is purely spiritual, with the time left in a body of flesh being fleeting, in the long run.

14. “hereby in my resting place forever forever ; here I remain , when I have desired it .”

This is the promise of eternal life. The use of “I” is Yahweh speaking through a soul that has become possessed by the Son Jesus. Once merged with the soul of Jesus, a soul becomes a Yahweh elohim and will always serve Yahweh as an angel, in whatever need that may bring (forever and forever is a long time). All of this is due to the love and “desire” of servitude to Yahweh.

15. “her game abundantly to bless I will kneel ; her in want , I will satisfy with bread .”

In this verse, the pronoun usage turns to the feminine, as “her game” and “her in want.” This becomes the voice of Yahweh (spoken through the Jesus Mind) that relates the soul He is married to as a wife. This “her” is a reflection on all souls, regardless of what sex organs their bodies of flesh might have. A soul in a body of flesh is feminine essence, due to the femininity of matter [death] clinging to that soul [neuter gender, when in the flesh]. This means “her game,” which is a hunting reference that makes one’s body of flesh be seen as sacrificial, like a slaughtered lamb. It is then through that sacrifice of the flesh that abundance will be allowed spiritually, due to the presence of Jesus causing the flesh to “kneel” in service to Yahweh. The Hebrew word transliterated as “’eḇ·yō·w·ne·hā” means “her poor, her needy, her in want,” which is a stand-alone statement of the desires of the flesh, which do require needs being met. This says the presence of Jesus within will bring forth the spiritual food to sustain a soul in a body of flesh, where “bread” or “food” is how Jesus said, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.” [John 6:35]

16. “and her priests I will clothe with deliverance ; and her saints , aloud shall shout for joy .”

Here, Yahweh is speaking through Jesus, repeating that said by David in verse nine. Again, the pronoun usage is feminine. Once more, this has nothing to do with human genitalia. A “her” is a soul born into human flesh – all genders. When those souls have married Yahweh, they then become His “priests,” which makes them become His “saints,” after the soul of Jesus possesses their souls. Being now “clothes with deliverance” says the clothes of “righteousness” – the covering of Yahweh’s Spirit – are now the clothes of souls reborn as Jesus – the name that says “Yah[weh] Saves.” The “clothes of deliverance” says one has been reborn as Jesus, the Son of man again in the flesh. The “shouts for joy” are then the ministry that attracts seekers to hear the Word of truth, as told by Jesus.

17. “there I will make sprout the horn of David ; I will prepare a lamp , for my anointed [messiah] .”

Following verses where the feminine pronoun has been incorporated into the lyrics, that needs to be seen here as a parallel to the parable told by Jesus, that of the ten bridesmaids or ten virgins. The “horn of David” is the “horn” carried by Samuel to Bethlehem, to anoint one of Jesse’s sons with the oil the “horn” contained. In this way a “lamp” prepared becomes the light kept lit by a seeker who is engaged to be married to Yahweh, where the oil of those “prepared lamps” is the love to know more. The light that shines keeps a lover’s heart open and awaiting more revelations of Yahweh’s truth. Those who will hold those “lamps” in good working order [full of oil, with a wick that is lit and a flame that is shining brightly] will then have the oil from the “horn of David” poured out upon their souls, when the day of spiritual marriage comes and the bridegroom has arrived for those prepared. When “anointed,” those souls all become Messiahs or Christs, and the presence of the soul of Jesus justifies that title.

18. “his enemies I will clothe with shame ; but above himself , shall sparkle his crown .”

Again using the metaphor of the parable of the ten virgins, the “enemies” [from “oyeb”] will be those who claim to be servants of Yahweh, when most could not pass a one-question test that asked, “What is the name of your God?” So many Christians claim to worship Jesus, while doing little more than lip service to Yahweh [calling Him “Lord”]. Their “prepared lamps” have no oil in them; and, they do not care to go down to the marketplace and buy some books that are somebody else’s opinion on religious matters, to put on their bookshelves at home. They are “enemies” of Yahweh because they do nothing to promote marriage to Yahweh in their children, family, or neighbors. They will be left behind, which is the meaning of the “shame” their souls will know on Judgment Day [it comes for everyone, one at a time]. This then leads to the exception [“but”], which are those souls who are joined with the possessing soul of Jesus, who becomes the soul “above himself” [a “self” equals a “soul”]. It is this ‘twin condition’ that is what has then been depicted in religious art, where a halo is the “crown” worn by Saints. This is the soul of Jesus emanating from the flesh of a soul married to Yahweh, which says “Christ the King” walks the earth again.

As the Psalm to be sung in accompaniment to the reading of David’s last song, on the last Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is clear. David sang, as did his one Jesus within, saying one’s soul must submit to marriage to Yahweh, so Jesus can be resurrected and lead those wives of Yahweh to eternal life. That does not mean running around showing all your friends how big the engagement ring you received is, as divine marriage is not about how good you look or how wonderful you might be in bed, or how rich you will become and how easy life will be. Marriage in these modern times has degenerated into arrangements not expected to last more than a few years, with agreements about who gets what, for nothing. Marriage means wearing the face of Yahweh and tossing your own face away, forever. It means love is what joins a soul to Yahweh. It says love is what leads that soul to be like Jesus and enter ministry, teaching others how to fall in love with Yahweh and become His bride.

Explaining the Readings

Tag Archives: Last Sunday after Pentecost

Ezekiel 34:11-16, 20-24 – Gathering lost sheep [Christ the King Sunday]

Ephesians 1:15-23 – Praying the spirit of wisdom will come [Christ the King Sunday]

Matthew 25:31-46 – Who is a sheep and who is a goat? [Christ the King Sunday]

John 18:33-37 – So Jesus is a king?

Revelation 1:4b-8 – See! He is coming after clouds

2 Samuel 23:1-7 – David’s last song

2 Samuel 23:1-7 – One last song before death arrives

Daniel 7:9-10, 13-14 – How to face Judgment Day without fear

John 18:33-37 – My kingdom is not of this world

Psalm 132:1-13 (14-19) – Letting Christ the King be reborn in oneself

The Episcopal Lectionary Discerned