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2 Peter, Exodus, Language, Matthew, Psalms, Teaching

Notes on the Last Sunday after the Epiphany – Transfiguration Sunday

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These are my notes on the Episcopal Lectionary readings for February 26, 2017, Year A. Due to the option of two psalms, there are no notes on either in this report. However, the option of Psalm 99 offers these verses that fit well with the Old Testament, Epistle and Gospel readings that do follow:

6 Moses and Aaron among his priests,

and Samuel among those who call upon his Name, *

they called upon the Lord, and he answered them.


7 He spoke to them out of the pillar of cloud; *

they kept his testimonies and the decree that he gave them.

A most general summation for this Sunday – the last one in the Epiphany season – is “Transfiguration Sunday.”

Exodus 24:12-18

The Lord said to Moses, “Come up to me on the mountain, and wait there; and I will give you the tablets of stone, with the law and the commandment, which I have written for their instruction.” So Moses set out with his assistant Joshua, and Moses went up into the mountain of God. To the elders he had said, “Wait here for us, until we come to you again; for Aaron and Hur are with you; whoever has a dispute may go to them.”

Then Moses went up on the mountain, and the cloud covered the mountain. The glory of the Lord settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud. Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel. Moses entered the cloud, and went up on the mountain. Moses was on the mountain for forty days and forty nights.

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Realizing that the Lord was speaking, and understanding that God never makes small talk, one should be able to see that the command, “Come up to me on the mountain, and wait there” is more than Him saying, “You know where my office is Moses. Just make yourself comfortable there and I’ll be able to meet you when my other business is taken care of.” There is meaning to the command to Moses, just as there is meaning to everyone who reads those words.

“Come” is a commandment to “Approach” God. It is not up to God to come to us. Instead, it is up to us to demonstrate our desire to act in ways that put us closer and in touch with God. Realizing that, the Hebrew word written is “‘ă-lêh,” which is fully translated as “Come up.” The root verb “alah” means “to go up; approach; arise, ascend, climb and went.” The essence of “up” and “climb” is to take actions that elevate one’s soul, as opposed to those that lower it, which is how one goes about “Coming” to the Lord (“Come up to me”).

When we read the word “mountain,” it is easy to see the majesty of high, snow-covered peaks, and imagine Zeus on Mount Olympus, as if God actually lives on a mountain somewhere (the Sinai?). That is not the meaning we should grasp. Near where I grew up was a well-known mountain – Stone Mountain. As kids we were taken there on outings, where climbing the mountain was part of the fun. There was a hiking trail that made the trek mostly a casual stroll. Then, as one neared the top, one had to basically crawl upward on one’s hands and knees, until the top leveled out and standing erect was possible. The climb up was fun, as long as one was young enough to handle the stress of making the final yards of elevation. As a tourist attraction, where people too old came to see the view from atop the mountain, there was installed a sky lift; but that had been a modern luxury, which afforded owners to haul up the building materials to erect a building of shops and meeting rooms, to which the sky lift would end and tourists could enjoy without all the physical demands of climbing up a mountain. The point then, which was made to Moses, is that God will meet with him after he has gone through the struggles of climbing up to God.

When God then said to Moses, “Wait there” – at the top of the mountain – the command was to not do something for God simply because you want God to give you what you want in return. To wait at the ascent means to enjoy the presence of that elevation – see the vista and feel the breeze. One needs to love satisfying God, as realizing how much self-sacrifice (from “climbing up to the Lord”) leaves one in awe from that elevated state, as looking down and seeing just how minuscule human life appears from your perspective makes it more special to know that God has a plan for those who serve Him.

The Hebrew word “weh-yêh” (from the root “hayah“) has been translated as “and wait” or “and remain,” but it is a modification of the root verb “hayah,” which means, “to fall out, come to pass, become, or be.” From this realization, the view of “waiting” after “coming up on the mountain” is now a statement to “ascend to new heights and be.” The following word says to “be there,” where “there” is in that state of elevated spirit. It says that “come up” is a command to face the task of a “mountain” of obstacles, so that once overcome one has “come there.”

For this effort to elevate one’s being, God promised a gift, saying: “I will give you the tablets of stone, with the law and the commandment, which I have written for their instruction.” In this promise to Moses (which is a promise to all who will become Saints and Apostles of Christ – then and today), the Hebrew words “lu-ḥōṯ hā-’e-ḇen” are translated as “tablets of stone.” This has given the impression of granite tablets, in which God had etched Hebraic words.

In actuality, the Hebrew word “eben” (which means “a stone”) is also found used in the Old Testament to denote both “cornerstones” and “gemstones.” In this regard, Strong’s lists the possibility of the specific gemstone, “lapis lazuli” (“blue stone”) as a translation of “eben.” This makes sense because a gemstone is a receptor of energy (and even granite with quartz and marble are similarly energy receptors), which makes tablets prepared by God reflect a greater value than simply as rock tablets. In addition, Exodus 24, prior to verse 12, tells of God giving the laws to Moses, which Moses wrote down, before making a blood sacrifice upon the altar, as a commitment by the Israelites to honor those laws. Therefore, going to the top of the mountain, as an ascension of the leader of the Israelites, was to receive a special gift of very deep powers. A stone like lapis luzuli then becomes a more apt image of this gift from God to Moses, for the people below him.

According to the website Crystal Vaults, and which prompts from a Google search of “lapis lazuli meaning,” one finds: “Lapis Laluzi is one of the most sought after stones in use since man’s history began. Its deep, celestial blue remains the symbol of royalty and honor, gods and power, spirit and vision. It is a universal symbol of wisdom and truth. … Its name comes from the Latin lapis, “stone,” and the Persian lazhuward, “blue.”’

Without any confirmation of God having presented Moses with tablets of precious stone, the website Healing Crystals for you says, “Lapis Lazuli stones resonate with the vibration of truth and enlightenment, and are powerful intense blue stones for opening the third eye and stimulating the pineal gland.”

That site goes on to state, “Lapis Lazuli is a useful stone to wear as it is said to relieve anger and negative thoughts, as well as easing frustrations causing the anger. They resonate with the energy of the inner king or queen, and are historically stones of royalty, and this crystal also helps to balance the male and female aspects of your personality.”

It is this value that is seen in crystal stones (which were also placed in the high priest of the tabernacle’s breastplate) that become an unseen power that surrounds a human being, just as God’s presence does the same. Still, such a gift does not manifest within and around one, until one has reached heights of spirit and has then remained in that state. Therefore, to see the “tablets of stone, with the law and the commandment, which [God had] written for [the priests of God’s] instruction,” can be read as two separate items – Stone symbols and the written Law.

Since God had already recited “the law and the commandments” to Moses, and since Moses and the people had already ritually sacrificed a bull to seal their covenant with the Lord, to now read that “God had written for their instruction” can mean both the words written by Moses (from God’s dictation) AND a less discernible form of “writing” that is contained within the esoteric properties of crystal stone.

In Exodus 31:18 one reads, “When [God] had finished speaking with [Moses] upon Mount Sinai, [God] gave Moses the two tablets of the testimony, tablets of stone, written by the finger of God,” one needs to understand a human’s need to use anthropomorphic descriptions for God.  The “finger of God” would not mean a physical etching into stone by a cloud touching gemstone, as much as it would be a direction commanded by God.  God figuratively pointed to the stone and caused its formation in the rock of Mount Sinai to have marks of significance in them.  Naturally formed stones (supernaturally inscribed) might well have been produced long before Moses reached the top of Mt. Sinai, as an All-Knowing God would not wait for Moses to arrive to make tablets of stone.  This means Moses might have had to break them free and rub them to a polished smoothness.

This means it could be possible that one simple mark (among many other simple marks) could have been found in the stone, which acted as a symbol for one law dictated to Moses that he had written. All marks equally applied to those laws written, with the origin of Hebraic script connected to those marks (a scholastic theory not of my origin).  From pondering the stones, the deeper meanings of the law would then fill one’s mind, from the Holy Spirit. Such a projection would leave the stones with the capability of being like modern computer chips: able to store vast amounts of words in each stone given to Moses, rather than limit God to ten commandments and a promise to honor God as His priests.

To see this intent then makes it easy to see how God would tell Ezekiel, “And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.” (Ezekiel 36:27) It shows how God told Jeremiah, “This is the covenant I will make with the people of Israel after that time,” declares the LORD. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people.” (Jeremiah 31:33) It is also how Isaiah was told by God, “As for me, this is my covenant with them,” says the LORD. “My Spirit, who is on you, will not depart from you, and my words that I have put in your mouth will always be on your lips, on the lips of your children and on the lips of their descendants–from this time on and forever,” says the LORD.” (Isaiah 59:21) Because the “tablets of stone” were to be placed inside the Ark of the Covenant the intent was less to read the stones, and more to feel the spirit of the stones being among the people.

Such a view means that aspiring to great heights in service to the Lord AND remaining in that state of subservience will bring about the presence of the Holy Spirit as the reward for that service. That gift of understanding the laws will then be passed along to those who have yet to climb up the mountain to God and wait there. The Holy Spirit makes explaining that which is written “for their instruction” possible to be passed on … by Saints and Apostles, those empowered by God’s gifts.

In respect of God telling His prophets that understanding the laws will be written within the priests of YAHWEH, instead of in some external form where brevity would be demanded, the aspect of “stone” must be seen as the physical presence of the laws. Rather than some granite monument in the courtyard of a local courthouse, the “stones” that will become the source of those laws are indeed the priests themselves [Jesus telling Peter he would be the Rock of his Church, with “peter” meaning “stone”].  Living Stones inspired by the Holy Spirit.  This makes the “tablets of stone” be the physical presence of God in his servants (via the Holy Spirit), which was the Covenant between God and the Israelites, spoken through Moses. Thus, “the law and the commandment, which I have written for their instruction,” was initially Moses, Aaron, Joshua, and Hur (et al), but would become every judge and prophet of Israel to later come, as well as Jesus Christ and all of his Apostles and Saints.

This means that one verse (Exodus 24:12), which seems so mundane and little more than a simple statement of Jewish history, is as deep and broad in meaning as is everything coming from the voice of God. This relates the power of the spiritual law, which then is contrasted with the remainder of the reading, which points to the common law of men arguing amongst themselves.

Prior to this reading, Exodus 24:9-10 states, “Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they saw the God of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself.” Verse 11 then goes on to explain how none of them were stricken dead for having glimpsed God, with a celebratory feast taking place instead. The point of that says the elders and the named men were dedicated servants of God, meaning they would teach their tribe members to honor God and the Covenant. From the names mentioned: Nadab’s name means, “Willing, Volunteer, or Generous.” Abihu’s name means “Father is He.” Joshua’s name means “YAHWEH is Salvation.” Aaron’s name means “Bright” or “Very High.” Hur’s name means, “White” or “Splendor,” all are indicators of devotion, purity, and subservience.

When the translation says, “under His feet there appeared to be a pavement of sapphire, as clear as the sky itself,” the Hebrew words “kə-ma-‘ă-śêh liḇ-naṯ has-sap-pîr” can also state, “[was] a work of transparent lapis lazuli,” where the word “has-sap-pîr” seems to imply a blue sapphire. This then can also indicate (by translation options), “bones of heaven transparent,” more than “as clear of the sky itself.” The meaning of “bones” (which Bible Hub translates as “the essence”) is then an indication of the framework that represents the foundation upon which God stands (in heaven). Those “bones” represent the “body” that is God’s laws. When one is in touch with God, then the meanings of the laws become transparent and clearly understood.

The eating and drinking (“and they ate and drank” – Exodus 24:11b) is then no different than the sacraments consumed in celebration of having come in touch with God, through His Holy Spirit. Therefore, the judges left in the encampment below, after Moses and Joshua went up the mountain to meet God, were quite capable of fairly ruling in matters of dispute, based on their names reflecting the nature of their spirit. That was a reassuring message left by Moses, as he would be gone for an extended period of time.

Still, it should be seen that “legal matters” (the alternate translation of “disputes”) are only found on the low level of life, which are at the base of the mountain of God. Those “disputes” were based on the written law God had dictated to Moses, so sins could be identified; but identification of sins is only a first step, intended to elicit guilt and begging for pardon from God – the ultimate Judge.  That self-judgment is more valuable than any profit gained from pointing out the sins of others.

When we then read, “Then Moses went up on the mountain, and the cloud covered the mountain. The glory of the Lord settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud.” The “cloud” is a “heavy mist,” as a fog around elevated ground. It should be easily recognizable how a “fog” or “cloud” is an indication of obscurity and nebulousness.  A “cloud” points to conditions where clarity is sought. This cloud is then called “kə-ḇō-wḏ-Yah-weh,” meaning “glorious YAHWEH.” That means the confusion about the written law is “the glory of the LORD.” It is written from the mind of God, such that what seems simple and shallow is actually boundlessly deep and most meaningful.

The element of “six days” is then relative to the number of days that God created the world, so six days is symbolic of a week of work.  For humans, the rise and fall of the sun six times means 144 hours applying the laws of God in a worldly existence. The “seventh day” is then the day YAHWEH made holy, when He made Adam holy, as the first priest to serve God on earth. Moses was called on the seventh day because he was made holy. Therefore, when we read, “[God] called to Moses out of the cloud,” this is no different that God speaking to Jesus when he was in the Jordan River, saying “You are my Son, whom I love; with you I am well pleased.” All who apply the laws of God daily are filled with the Holy Spirit and recognized as Sons and Daughters of God … those humans who please Him.

In the ancient world there were seen four basic elements: earth, water, air and fire. Every time there is a mention of something that fits one of these four elemental states, there is a deeper symbolic meaning to consider. When we read, “Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel,” this makes a statement that sees “fire” as a burning and harmful element. That view of “fire” was at the base of the mountain, far away from a perspective of understanding. Remember how Moses first encountered the Lord when he saw a burning bush that was not consumed by the fire. This is the symbolic fire of inspiration.

Inspiration is dangerous because it causes people to act, often with a lack of experience or knowledge. Having acted and been burned means people fear the heat that comes from being inspired. However, Moses entered into this cloud of inspiration and remained there for forty days and forty nights. This is a statement that Moses was being filled with the knowledge of God, which is so obscure to lesser human beings. This was Moses receiving the Mind of Christ, only it became the Mind of Moses then, with both linking equally to the Godhead.

The forty days and forty nights is then the symbolic time one spends in the wilderness, learning to be tested by the Almighty.  Numerologically (relative to the divinity of numbers), 40 is equal to a 4, as 4+0=4.  The number 4 is relative to foundations.  The day is when the light of the sun abounds.  Likewise, night is when the light of the sun is absent from the earth.  Thus, Moses spent time understanding the foundation of light, and an equal time understanding the foundation of darkness.  That equates to a full understanding of right (light) and wrong (darkness), which is the purpose of laws.

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2 Peter 1:16-21

We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, “This is my Son, my Beloved, with whom I am well pleased.” We ourselves heard this voice come from heaven, while we were with him on the holy mountain.

So we have the prophetic message more fully confirmed. You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. First of all you must understand this, that no prophecy of scripture is a matter of one’s own interpretation, because no prophecy ever came by human will, but men and women moved by the Holy Spirit spoke from God.

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When Peter stated, “We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ,” it must be understood that a “myth” is a tale from antiquity that can never be proved. Thus, Peter was saying that everything about Jesus Christ is the truth and not made up or memories passed along with embellishments. To avow that his story was “not cleverly devised” is to say that there is nothing about the story of Jesus Christ that will profit him or the other Apostles in a worldly manner.  There were religious scam artists back then, which is a problem more so today. Churches with leaders who promote a “get rich with Jesus” agenda (available to all congregation members at a cost) are those that have been “cleverly devised.” Neither Peter nor his fellow Apostles and Saints had the latest, greatest clothes, cars, nor homes that projected to potential lambs just how well God had treated them, because of their ‘Jesus story’.

For Peter to say, “We had been eyewitnesses of his majesty,” this personal testimony would only be possible for one like Peter, who was a disciple of Jesus and aided him in his ministry. Because he was there with Jesus in the flesh, Peter and fellows were “eyewitnesses” to many of the miracles that Jesus performed in their presence. His use of “majesty” can also be read as “divine glory” and “divine greatness,” which is a term often applied to kingly rulers. The term is used to denote that presence of God within that leader, rather than to be a statement of landholdings or wealth.  Thus, Jesus is referred to as Christ the King, because of his “majesty.”

Peter’s writing, “For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, “This is my Son, my Beloved, with whom I am well pleased,”’ this is a testimony about Jesus’ receipt of that divinity (via the Holy Spirit).  Peter witnessed this divine glory with his own eyes and ears on Mount Hermon (along with James and John of Zebedee). Matthew wrote of hearing God say the same thing (Matthew 3:17), after Jesus was baptized by John the Baptist in the Jordan. Luke also recounted this voice of God saying the same thing (Luke 3:22). Peter was also present at that baptism of the Holy Spirit, but he might not have heard that voice of God then. It could have been like when Jesus foretold of his coming death, of which John wrote (John 12:28-30): “Father, glorify Your name.” Then a voice came out of heaven: “I have both glorified it, and will glorify it again.” So the crowd of people who stood by and heard it were saying that it had thundered; others were saying, “An angel has spoken to Him.” Jesus answered and said, “This voice has not come for My sake, but for your sakes.”

Those who hear the voice of God speaking are close to receiving the Holy Spirit. When Peter was on the “holy mountain” and God spoke after Peter’s eyes led him to see the bright white and ghostly images of Moses and Elijah with Jesus, God then commanded, “Listen to him!” Listening to Jesus means advancing to the point of receiving the Spirit, which brings one the Christ mind of understanding. Therefore, Peter wrote, “So we have the prophetic message more fully confirmed.” An Apostle, like Jesus, is able to confirm all that had been written in the holy books as coming directly from God to prophets. With the Christ mind comes full understanding.

This is then what led Peter to state, “You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.” To know the text of the Torah, or to know the children’s Sunday school stories, leaves one in a dark place – as far as being able to defend one’s religious beliefs to one who doubts them. Even more dark is the constant influences to sin that overtake one who has not “fully confirmed” the meaning of God’s Word. A “lamp shining in a dark place” is the teaching of an Apostle, just as Peter learned from Jesus.

When “the day dawns and the morning star rises in your hearts,” then the disciple has received the Holy Spirit and the Christ mind, to become that lamp in the darkness for others.  Further, the “morning star” is actually the planet Venus, which symbolizes love, beauty and aesthetics.  Therefore, we should focus on the flame of truth until we are fully enlightened and the love of God fills our hearts.

This then led Peter to shine some light from the lamp that he was, saying “First of all you must understand this, that no prophecy of scripture is a matter of one’s own interpretation, because no prophecy ever came by human will, but men and women moved by the Holy Spirit spoke from God.” This says that those who bend the meaning of Scripture to meet the modern wants and desires (“one’s own interpretation”) will be wrong. This is what I call “the Big Brain Syndrome,” where scholars research and look for relics and historic documentation that proves the occurrence of a scene and storyline, while repeating the brainiac thoughts of those past as proper reason in discernment. No matter how profound their conclusions may be, if done alone – without the assistance of God’s mind – then “no prophecy ever came by human will.” This means the topics of abortion, death penalties, and human sexuality are most often passed off as “myth,” using Jesus as the reason their brains come to support sinful existence (which is ever present and cannot be justified simply because it has always existed).

The truth can only be known when “men and women moved by the Holy Spirit spoke from God.” That does not seek to justify personal views of the earthly realm and life amidst both beauty and sin. That only seeks to serve God as Christ reborn, which makes one a lamp in the darkness of a sinful world. An Apostle cannot remove the darkness and fill it with light alone. Only the Holy Spirit can do that.

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Matthew 17:1-9

Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him. Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.” While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!” When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, “Get up and do not be afraid.” And when they looked up, they saw no one except Jesus himself alone.

As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.”

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From having read Exodus and Moses with Joshua working for six days in the cloud of God to reach the top of the mountain, we see the same number of days related to Jesus’ ascent on the holy (“high”) mountain. After six days Jesus was “transfigured before them.” This is the same as Moses being called by God into the cloud on the seventh day – the day recognized as holy. One can now make the assumption that Jesus was transfigured on a Sabbath, as was Moses. God does not do things haphazardly or by happenstance. Everything has purpose.

The Greek word “metamorphoó,” which is the root of the word written (“metemorphōthē”), means “to transform.” Strong’s adds this helpful analysis of the word: “3339 metamorphóō (from 3326 /metá, “change after being with” and 3445 /morphóō, “changing form in keeping with inner reality”) – properly, transformed after being with; transfigured.” [My highlights and underline.] This means that on the seventh day of the ascent upon the high mountain – after six days of effort – Jesus was in the cloud, with God. In that transformed condition, he reflected godliness: “his face shone like the sun, and his clothes became dazzling white.”

When we then read, “Suddenly there appeared to them Moses and Elijah, talking with him,” the point is a projection into heaven, where time on a linear plane dissolves. The soul that was within the body named Jesus (of Nazareth, born of a woman in Bethlehem) was the same soul as filled the bodies known as Moses and Elijah. This glimpse can only be seen when one realizes the holy thread throughout the books of the Holy Bible is souls reincarnated and those born of a holy line that loves God deeply and serves Him with all their souls.

When Christians believe the ‘three-in-one’ concept of Father-Son-Holy Spirit, one misses the Trinity of the Christ mind being in Moses-Elijah-Jesus. Each of those three figures was transfigured by the presence of God after being with Him, just as each was separately a ‘three-in-one’. Still, there can be no limit to how many human beings can become the Son, in whom God is very pleased, as all Apostles and Saints are likewise transformed by the Father’s extension of His Holy Spirit to a reborn Son. That resurrection always brings with it the Christ mind, as well as a brightly shining face and gleaming white clothes of purity.

When Matthew quoted God as what Peter said he had heard, the element of “Listen to him!” must be known to be a command from God to YOU. Because we cannot be an eyewitness to Jesus, as were Peter and Matthew, we can still listen to the voice of God, which was what Jesus was preaching. From the text of the holy scriptures God speaks to us through the words Jesus was remembered to have said. Too often we look to others to tell us what the meaning is; and if another is a Saint, they will guide up correctly. However, there are far more wolves in sheep’s clothing (bad shepherds) who will lead us the wrong way; and that is why we each are responsible to listening to our hearts, which will lead our brains. It takes practice hearing what physical ears miss.

We then read Matthew recount the reaction of the disciples after hearing God’s voice commanding them: “When the disciples heard this, they fell to the ground and were overcome by fear.” It is a scary thought to have – that we need to pay attention and hear, then act too. Our legs get rubbery when the idea is to learn, because you are expected to do this soon. We fall to the ground and cry like babies; but Jesus says, “Get up and do not be afraid.” Listen to that and believe you are not alone. Do not be afraid to serve God. That is why, after the disciples looked up, only Jesus was there. All the ghostly images and loud heavenly voices were gone. With the Christ mind, there will only be Jesus there with the devoted disciple, at all times and places, after one has seen and heard the divine.

When the group was leaving Mount Hermon to rejoin the others, Jesus told them to be silent about what they had experienced on the high mountain, until Jesus has died and been resurrected. While Jesus had spoken about his having to face death, the concept of being raised from the dead would have flown completely over the heads of any normal Jews (or Romans or Greeks, et al). Peter had rebuked Jesus for speaking of being punished to death, at which point Jesus said, “Satan, get behind me!” (Matthew 16:21-23) However, as the saying goes, “Seeing is believing.” Peter, James and his brother John saw Moses and Elijah raised from the dead, as real as Jesus. Still, without the Christ mind within them to fully understand their vision, Jesus was telling them to be silent until they had the wisdom of the Holy Spirit to speak about what they had seen.

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#Exodus241218 #MosesElijahandJesus #TransfigurationofJesus #2Peter11621 #Matthew1719 #highholymountain #LastSundayofEpiphany

Language, Mark, Teaching

Mark 9:2-9 – Transfiguring things out [Last Sunday after the Epiphany]

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Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus. Then Peter said to Jesus, “Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah.” He did not know what to say, for they were terrified. Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved; listen to him!” Suddenly when they looked around, they saw no one with them any more, but only Jesus.

As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead.

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This is the Gospel selection from the Episcopal lectionary for the last Sunday (sixth) after the Epiphany, Year B. It will next be read aloud in church by a priest on Sunday, February 11, 2018. This reading will be accompanied by the Old Testament reading from 2 Kings 2:1-12, which includes the verse that says, “Elisha said, “Please let me inherit a double share of your spirit.”’ It will also be accompanied by the Epistle reading from 2 Corinthians 4:3-6, which includes the verse, “Even if our gospel is veiled, it is veiled to those who are perishing.” This reading from Mark is important as it addresses the event called the Transfiguration, which foretold that the Holy Spirit would come only to those who desire eternal life.

Please excuse me while I pull out my soapbox out and make an important announcement (in my mind at least), which deals with the authorship of the Gospel of John.

It was not written by John the brother of James of Zebedee. This recount of the “transfiguration” (wholly Mark 9:1-13) is also told by Matthew (17:1-13), Luke (9:28-36), and Peter (1 Peter 1:16-21), but not by John. When one sees Mark as the writer of Simon Peter’s Gospel, and with Matthew having to have reported Simon’s account of the event, which was made to the disciples of Jesus after the Son of Man had been raised from the dead (Matthew, aka Levi), then the same report was also made before the adult family of Jesus (Luke, writer of Mother Mary’s Gospel).  John of Zebedee (if he were the John of that Gospel) would have confirmed this report as well, especially having been in attendance, as a direct witness. Since that is not the case, that means John of the Gospel (the one Jesus loved) was not an adult follower of Jesus, and certainly not one of the twelve disciples (who were all over the age of 21).

Thank you. Thank you very much. The soapbox is put away.

I have written several times about the Transfiguration. Here is one post that I published on a blog in July 2017. In another I address how the “high mountain” is Mount Hermon, which today is the highest elevation in Israel, with a year-round ski resort. Its height makes it a strategic location, as it overlooks the plain of Syria.

In Luke’s Gospel, he told how Jesus went into the high mountain to pray (Luke 9:28). In the fifth Sunday after the Epiphany Gospel reading, we read how Jesus went alone in the morning while it was very dark to pray (the Jewish commitment to morning, afternoon, and evening prayer). To hike up a high mountain, while snow is on the ground, Jesus would have taken three disciples and a rope, along with tents, simply because of the danger. They had been in that northern region (Caesarea Philippi), and praying on a high mountain would place Jesus closer to the Father.

I addressed this aspect in a sermon for the last Sunday after the Epiphany, Year A, in 2014. Search the WordPress site Bus Stop Sermons to read it.

Because I have written about the “Transfiguration” (as a tag placed in five sermons on the WordPress blog “Bus Stop Sermons”) I will not address this reading from Mark as a stand alone interpretation. Still, I realized I have not addressed Mark’s version of the Transfiguration, as a Year B Epiphany lesson, on WordPress, only the Matthew account (in Years A & C, Epiphany & Pentecost seasons).  Because this Gospel selection in the season of Epiphany goes along with the Second Kings and Second Corinthians selections listed above, I will slant this reading so it suits the needs of those lessons, which support the Transfiguration.

The Second Kings reading is about Elijah going to heaven, with Elisha following him on Elijah’s “farewell tour.” Elijah went from Gilgal to Bethel and Jericho, with Elisha being told he could stay at each stop, only to have Elisha tell Elijah, “As the Lord lives and as you yourself live, I will not leave you.”

That devotion and commitment to a most holy man of God should be seen as the commitment and devotion Jesus’ disciples had for Jesus. Three went with Jesus up the high mountain, but nine stayed behind on instructions. None of them would “leave Jesus” and do what they wanted to do, in the same manner as Elisha.  Elisha was Elijah’s disciple.

At the stops Elijah made at Bethel and Jericho, we find that “the sons of the prophets” came to meet Elijah. At both places those holy descendants asked Elisha, “Do you know that the Lord will take away your master from over you today?” Each time Elisha answered, “Yes, I know; be silent.”

This same demand for silence can be seen in Jesus’ order to the three disciples he came down the mountain with: “Tell no one about what you have seen, until after the Son of Man has risen from the dead.” Thus, the three disciples saw Jesus glowing white with Moses and Elijah … the sons of God as Prophets.  That vision told them, “the Lord will take away your master,” but that topic was best not talked about.

When we see that Elijah offered a promise to Elisha, for his devotion and commitment, Elisha said, “Please let me inherit a double share of your spirit.” While Peter, James and his brother John would all be given the Holy Spirit because of their devotion and commitment to Jesus as the Christ, Jesus appeared with Moses and Elijah, having been given the same “double spirit” Elisha had requested.

When God spoke, “This is my Son, the Beloved; listen to him!” that said the only source of that “double spirit” was God. Therefore, if one encounters a most holy Prophet of the One God, “Listen to him!”  That becomes the key to receiving the Spirit, such that “if you see me when I am taken from you, it shall be so for you.”  The eyes are the windows of the soul.

Jesus told the three disciples “Tell no one about what you have seen.” Since the three disciples saw Jesus with two shares of the Holy Spirit, they believed. Telling someone what one sees might make someone close believe what you say; but telling someone what you see can produce doubt and hesitation to believe.

The saying goes, “Seeing is believing,” which means it is up to each individual to see Jesus with the double share of God’s Holy Spirit. That can only come as a reward from being committed and devoted to God.

The personal Epiphany lesson that comes from this is simple: Stop telling people you are a Christian “until the Son of Man has been raised from the dead” (keeping in mind that “dead” means mortal, like the vast majority of human beings). That means after you have died of brain-fed ego and you have been reborn as Jesus Christ. Once you reach that state of being, you know telling people is best done by acting the part of Jesus, with a double share of his Spirit.

In the accompanying Epistle reading (2 Corinthians 4:3-6), Paul says, “Even if our gospel is veiled, it is veiled to those who are perishing.” The Greek word “kekalymmenon” means “veiled,” but also “hidden, concealed, enveloped, kept secret and covered over.” This is how the word of Scripture becomes a struggle to grasp.  The “dead” (mortals born of death) can read it, but not understand. It holds veiled messages.  No one can “see the truth of God” (be Transfigured or gain a double share of the Holy Spirit) simply by reading words on pages.

“Things” are those worldly distractions.

Atheists read the Holy Bible more dutifully than do most “Christians” and Atheists “convert” more Christians to disbelief, than vice versa.  However, a true Christian can open the hearts of atheists, by removing their veils.

The “gospel” (Greek “euangelion,” which literally means “God’s good news”) is telling someone about the coming of the Messiah, which Paul knew to mean the “second coming” in another new Apostle (not the end of the planet Earth). For a disciple to ever see the truth of written words come to life, like Peter, James and John saw Jesus standing with Moses and Elijah, then hearing the voice of God say, “Listen to him!” that disciple must become deeply devoted to God and committed to finding Jesus within.

A disciple needs a teacher to tell him or her what to do and explain the words that are confusing, because everything is concealed for the purpose of making a disciple show he or she really wants to be shown the truth.  However, a teacher cannot see for anyone else; they only shine light onto the words for a reader to see for oneself.

Paul then said, “In their [those who are perishing] case the god of this world [lower case “g” god means Satan] has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.” This was seen in the two prior Epiphany Gospel readings, where unclean spirits and evil possessing spirits were keeping the Jews from understanding why they did what they did, because they were blinded as to why the Law was what it was. The lures of the world confound a message of sacrifice and selflessness.

The “god of this world” is why Jesus told his disciples not to tell anyone what they had seen, until after the Son of Man has been raised from the dead.  It is too easy to call disciples speaking from enthusiasm “drunk on new wine” and ridicule them.  Only a true Apostle can cease that laughter by being able to “speak in tongues” that are most sobering.

Paul then wrote, “For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake.” This means “ourselves” is the Big Brain ego that always seems to want to follow the whispers and lures of the “god of this world.” Evil suggests to disciples, “stay here and take it easy.”  A devoted disciple replies, “As the Lord lives in me, and as you yourself lie and deceive, I will not listen you.” I will follow the righteous path of the sons of the prophets.

The tests of God present decisions to make. They continue once decisions are made.

When I say we must die of ego and be reborn as Jesus Christ, we must “not proclaim ourselves” as gods (lower case “g”) of this world. No human being can do what Jesus the Nazarene did by will power. Will power is “proclaiming ourselves.” As such, when Jesus told his disciples not to tell anyone what they had seen, until after the Son of Man had been raised from the dead,” he was telling them not to proclaim you saw something, like you are someone special. You have not yet (at that time going down the mountain) come to understand what you saw.

Apostles, like Paul, “proclaim Jesus Christ as Lord [of themselves] and [thus] ourselves [are the] slaves for Jesus’ sake.”  Slaves for Jesus’ sake are those who proclaim the Gospel to disciples and other Apostles. Therefore, as Paul wrote, “It is the [true] God who said, “Let light shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”

This means Jesus speaks through the mouths on each Apostle’s “face,” with all looking nothing like the picture book imaginations of how Jesus is depicted. When Jesus appeared in unrecognizable form after his soul had risen from his body’s death, the “darkness” is then metaphor for all souls that are alone, without Jesus within; but the switch that turns on the “light” that “shines out of darkness” is that which brings on a double portion of Yahweh’s love, as two souls united in a body of flesh Transfigured.

God shines in the hearts of His wives, those who are married to God through love. The love of Yahweh IS JESUS; and, it is impossible to speak about that … to define “divine love” … because a true Transfiguration can only be realized after one has ‘been there, done that.’ That light erases the darkness of mortal death, shining the way to eternal happiness as a soul One with Yahweh and forevermore His Son resurrected. That light then shines to those attracted to the truth, leading from their darkness active ministry in the name of Jesus]. This is what an Apostle lives to do: serve God with all one’s heart.

One who is devoted and committed to God feels the changes that overcome one. The brain is introduced to the Mind of Christ by God saying, “This is my Son.” The heart pounds from a love of God that has brought the birth of that Mind into being with one. The Mind of Christ is “the Beloved,” the progeny reborn through a consummated love of God.  The egomaniac brain then becomes too afraid to let any unclean spirits speak. The Big Brain hides its face as the evil demons are removed, a process that may take years of commitment and devotion to complete. The Apostle has indeed “listened to the Mind of Christ,” becoming Jesus reborn.

The personal Epiphany lesson here is to take a look at one’s own life and how often one is caught up in self, rather than shining a light for others to feel, silently. Christianity is not like a competitive individual’s game, where each player is ranked by how much winnings they have accumulated over a lifetime. Christianity is all about being there for others, as a slave for God to those seeking help. Shining a light is not about giving dollars and helping start foundations and charities. Shining a light is about proclaiming the good news that is the TRUTH of Scripture; so, the Messiah is possible in everyone.

By letting another feel just how near the kingdom of God is, others can act on having been touched by Jesus, in one who has been reborn in his name. Moses was Jesus reborn. Elijah was Jesus reborn. Peter, James, and John (of Zebedee) would become Jesus reborn. The Scriptures were all written to talk to you and touch your soul to likewise become Jesus reborn. Transfiguration means that.

2 Kings, Language, Teaching

2 Kings 2:1-12 – A double share of your spirit

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When the Lord was about to take Elijah up to heaven by a whirlwind, Elijah and Elisha were on their way from Gilgal. Elijah said to Elisha, “Stay here; for the Lord has sent me as far as Bethel.” But Elisha said, “As the Lord lives, and as you yourself live, I will not leave you.” So they went down to Bethel. The company of prophets who were in Bethel came out to Elisha, and said to him, “Do you know that today the Lord will take your master away from you?” And he said, “Yes, I know; keep silent.”

Elijah said to him, “Elisha, stay here; for the Lord has sent me to Jericho.” But he said, “As the Lord lives, and as you yourself live, I will not leave you.” So they came to Jericho. The company of prophets who were at Jericho drew near to Elisha, and said to him, “Do you know that today the Lord will take your master away from you?” And he answered, “Yes, I know; be silent.”

Then Elijah said to him, “Stay here; for the Lord has sent me to the Jordan.” But he said, “As the Lord lives, and as you yourself live, I will not leave you.” So the two of them went on. Fifty men of the company of prophets also went, and stood at some distance from them, as they both were standing by the Jordan. Then Elijah took his mantle and rolled it up, and struck the water; the water was parted to the one side and to the other, until the two of them crossed on dry ground.

When they had crossed, Elijah said to Elisha, “Tell me what I may do for you, before I am taken from you.” Elisha said, “Please let me inherit a double share of your spirit.” He responded, “You have asked a hard thing; yet, if you see me as I am being taken from you, it will be granted you; if not, it will not.” As they continued walking and talking, a chariot of fire and horses of fire separated the two of them, and Elijah ascended in a whirlwind into heaven. Elisha kept watching and crying out, “Father, father! The chariots of Israel and its horsemen!” But when he could no longer see him, he grasped his own clothes and tore them in two pieces.

——————–

The way one needs to read this story of Elijah preparing to ascend into heaven is as a parallel to the story of Jesus doing the same thing. One has to realize that Elijah did not die before he “ascended in a whirlwind into heaven.” Jesus died in body first, but then was resurrected in the same body, in which he remained for forty days, before he ascended on the forty-ninth day of the Counting of the Omer [Pentecost is the Fiftieth Day and final day in that count]. This, the above reading from Second Kings, needs to be read as if Elijah had also died in body, but resurrected in that body, with his ‘farewell tour’ that Elisha followed him on being the equivalent of the forty days Jesus spent teaching his disciples. Elisha should be seen as the disciple being taught by Elijah.

In the sense that Elisha is a follower of Elijah, the three places Elijah went: Bethel, Jericho, and the other side of the Jordan, where Elisha demanded he go too, those can be seen symbolically as the three years of ministry Jesus had, where his disciples followed him without fail. At each place where we read that Elijah met with “a company of prophets,” who asked Elisha, “Do you know that today the Lord will take your master away from you?” those can be seen as those who Jesus healed, thereby having filled them with the Holy Spirit and made them unknown “prophets” of the Lord. In that way, those healed and filled were then placed on an equal standing with Jesus (duplicates in the Christ); so, they knew Jesus could not be kept in the flesh for long. They communicated with God to know that. So, when Elisha told each, “Yes, I know; be silent,” he knew it was time for him to also become one of the company of prophets.

[Compare what Elisha said to what God told Simon during the Transfiguration – “This is my Son, the Beloved; listen to him!”]

When we read that Elijah took off his mantle and rolled it up and caused the waters of the Jordan to be parted and the land where the river flowed immediately dried, this is the power of God that was previously possessed Moses [the Red Sea], then Joshua [the Jordan], and now Elijah [also the Jordan]. Whereas all the Israelites that crossed the Jordan [as worthy descendants of those who escaped Egypt] were the same as “a company of prophets,” having been taught to talk to God and listen to His Will, God chose leaders for those prophets. Elijah had been one. Elisha followed Elijah because he wanted to please the Lord and become the next leader of the companies of prophets.

When Elijah said to Elisha, “Tell me what I may do for you, before I am taken from you,” Elisha should be seen as a disciple who was ready to assume the role of leader. Elijah had anointed him as his successor; so, the fulfillment of that role was not in Elijah’s hands, as God was the one who gave power to the leaders of the prophets. When Elisha said, “Please let me inherit a double share of your spirit,” this was a new way of him saying, “As the Lord lives, and as you yourself live, I will not leave you.” That had been Elisha’s way of saying Elijah’s power was because he had his soul spirit in addition to the Lord’s spirit – the Holy Spirit.” Therefore, Elisha asked Elijah to give him the same Holy Spirit so he could become just as powerful as Elijah.

When Elijah said to Elisha, “You have asked a hard thing,” that said the Holy Spirit was not Elijah’s to give. That is important to realize, because the parallel between Elijah and Jesus says Jesus also did not have the power to give anyone the Holy Spirit. While there were companies of prophets in Israel because of Elijah’s leadership and plenty of people in Galilee and the surrounding regions who went into ministry casting out spirits and healing “in the name of Jesus,” because of his presence, it was God who passed that ability on to believers of deep faith. This is why Jesus said, “Go. Your faith has healed you.” In the same way, Elijah heard Elisha ask Elijah for the power of God, knowing it does not work that way. Elijah knew Elisha would get what he asked for, but it would not come from his asking Elijah. It would come from Elisha’s faith in God. Thus, Elijah said to Elisha, “if you see me as I am being taken from you, it will be granted you.”

This means that faith was the way Elisha saw Elijah rise in a chariot and it says the disciples had faith, which allowed them to witness Jesus ascending in a cloud. When Elisha watched and cried out “Father! Father!” that was his faith speaking at the time of a whirlwind and a chariot with horses and fire separated him and Elijah. His cries are the proof that he would become the replacement leader of Elijah.

When we then read that Elisha tore his clothes in two pieces, the impression is that he was anguished at losing Elijah. While that certainly would be the case outwardly, the deeper reason is the symbolism of Elijah needing to change his way of expressing himself. When they say, “The clothes make the man,” that implies one must dress appropriately for one’s profession. Elisha tore the clothes of a disciple in two, so he would never again wear them. He picked up the mantle of Elijah and put it on, telling everyone he was from then on ordained by God to be a high priest. The mantle was the symbol of possessing God’s power, but it cannot be confused with any particular article of clothing [like a bishop’s crosier, a pope’s high hat, or a priest’s collar, et al]. It is a halo around one’s head.

—————–

As a reading selected with purpose during the last Sunday in the season after the Epiphany, paired with the reading from the Gospel of Mark that tells of the Transfiguration, it should be easy to see how Elisha was transformed from follower to leader. In the same way that God scolded Simon [mostly, but also James and John], saying, “This is my Son, the Beloved; listen to him!” we should be able to hear that command when Elijah told Elisha, “You have asked a hard thing.” It is just as hard for a human filled with God’s Holy Spirit to pass on one soul’s guarantee of eternal salvation to another [losing eternal salvation in the process?] as it is to build a house out of fabric and ropes for a ghost. Human projects led by a brain cannot bring about spiritual rewards; so, no one can give one the Holy Spirit. One has to earn it and the only way to do that work is to follow the orders of Jesus Christ [i.e.: God in human form].

When Elijah told Elisha, “if you see me as I am being taken from you,” he was referring to an ability to see spirits divinely, not with physical eyes. When Elijah told Elisha he would gain a “double share of spirit” [meaning the soul of Elisha would forever become married to God and joined with God’s Holy Spirit – two as one] – if he could see Elijah ascending – that acts as a prophecy for Simon, James, and John, as they saw two prior souls (incarnations) of Jesus: as Moses and as Elijah. Their being able to see that means they were like Elisha in getting what they wanted, which God knew through their faith [before they knew]. In both cases, faith is shown by following instructions.

When this can bring confusion because Elisha was told by Elijah to wait at a place, while he went on ahead, and Elisha refused to follow orders, those orders were a test of faith sent by God, through Elijah. By Elisha not listening to the “You don’t have to do anything but sit here on your ass” command, his faith spoke that he was not about to do nothing, because he wanted to be with Elijah until the end … no matter what. That is the commitment of a marriage and the way family stays with one another.

As a lesson during a season when one’s spiritual progress is based on having experienced a call within to follow a leader to find God [an Epiphany after feeling the birth of Jesus close], one must go beyond the walking behind part and become transformed into a walk before others status. So many today, who call themselves Christians, would hear a priest say, “Wait here. I’m going to go see God” and they would say, “Okay boss. I’ll stay here on this pew … in my spot that I mark with cushions and books.” One does not get to go see God when one’s life ends, having followed that do-nothing path.

As for the double portion of Elijah’s spirit, being able to see the power of God before one’s spiritual eyes – chariot of fire, horses, whirlwind, and a High Priest ascending – then one has received God’s Holy Spirit. Paul wrote about the gifts of the Spirit, which are many. Those are symbolized by the mantle that fell from heaven. It was never Elijah’s to give away. Only God can pass the mantle of holiness on to a human being; and, that gift demands complete faith to receive.

To see how Elisha used the mantle in the same way that Elijah had used it, rolling it up and hitting the Jordan waters, causing them to part and the land to be dry, says the Holy Spirit being passed on by God means one has the powers of God at one’s disposal. That is the greatest gift, because it is only given away so one will become the agent of God on earth [like Moses, like Elijah, like Jesus] and use those powers to lead others to serve God. That demands one “Listen to him!”

Language, Mark, Teaching

Mark 9:2-9 – Being told nothing about the Transfiguration makes sense

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Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus. Then Peter said to Jesus, “Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah.” He did not know what to say, for they were terrified. Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved; listen to him!” Suddenly when they looked around, they saw no one with them any more, but only Jesus.

As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead.

——————–

This is the Gospel selection for the last Sunday after the Epiphany for Year B, to next be read aloud by a priest in Episcopal churches on Sunday, February 14, 2021. It accompanies the Old Testament reading from Second Kings, which tells of the passing of the baton (torch) from Elijah to Elisha. Here, we read that Elijah was one of the “spirits” who appeared before Jesus, Simon-Peter, James and John [of Zebedee]. So, the two readings connect in this way.

I have written previously about the event termed “the Transfiguration.” One is headed “Transfiguring things out” (R.T. Tippett) and another is simply “The Transfiguration” (Bus Stop Bob). I have also written “Notes on the Last Sunday after the Epiphany” and an interpretation entitled “The epiphany of Scripture transfiguring before your eyes” (one R. T. Tippett and one Bus Stop Bob). Nothing changes now, relative to what I have written prior. The elements of this event [the Transfiguration witnessed] are what they are.

What I want to do now is focus closely on the last verse in this reading, Mark 9:9. It seems like an afterthought that has been added, without explanation needed (if possible). I want to expand on that verse’s meaning, as to why Jesus gave his disciples an instruction for secrecy.

The Sunday that is always deemed the “last Sunday after the Epiphany” is when Mark’s [Year B], Matthew’s [Year A], and Luke’s [Year C] versions of this event are read aloud in Episcopal churches [if church services are allowed, based on the government’s fears of death]. This makes “the Transfiguration” become relative to the last step one goes through in one’s development as a disciple of Jesus [a Christian trying to become a Christian].

The Transfiguration is not about, nor has it ever been about, Jesus being witnessed as special by three of his disciples. To be Christian means to profess belief that Jesus was special, as the Son of man – the Son of God. Therefore, reading about three disciples seeing Jesus in three forms – all spiritual in presence – is about oneself reaching that state of spiritual development.

With that understood, a Christian should see himself or herself as one of those three disciples on the high mountain with Jesus. One needs to put oneself as a witness to the event, as the priest reads aloud. One has to feel so present at that event that one hears Jesus tell the listener what Jesus told his three disciples. Thus, the instruction was fully intended to be heard by all disciples of Jesus.

This is where the descent from the high mountain becomes the depth of this lesson, which needs to be firmly grasped. For that reason, I will list each of the three Gospel verses that tell this instruction given by Jesus to his disciples. After listing the Greek text of each Gospel’s applicable verse, I will then present the literal English translation in segments form.

[According to the Interlinear of BibleHub.com]

Matthew 17:9

Kai katabainontōn autōn ek tou orous , eneteilato autois ho Iēsous , legōn , Mēdeni eipēte to horama , heōs hou ho Houis tou anthrōpou ek nekrōn egerthē .

Kai [as] were descending of them from the mountain ,

instructed them this Jesus ,

saying ,

To no one tell the vision ,

until that the Son that of man out from dead is risen .

Luke 9:36b

kai oudeni apēngeilan en ekeinais tais hēmerais ouden hōn heōrakan .

kai to no one they told in those the days anything of what they had seen .

Mark 9:9

Kai katabainontōn autōn ek tou orous , diesteilato autois hina mēdeni ha eidon diēgēsōntai , et mē hotan ho Houis tou anthrōpou ek nekrōn anastē .

Kai [as] were descending of them from the mountain ,

he instructed them that to no one what they had seen they should tell ,

if not until the Son this of man out from dead had risen .

By reading these words that tell of the four men coming down from Mount Hermon [a truly high mountain], where the end result is neither of the three disciples told anyone about what they saw appearing near Jesus, the question becomes, “Why?”

Were the disciples forbidden from telling the other disciples what they saw?

When told not to tell what they saw, does that mean they could tell about hearing the voice of God telling them Jesus was His Son and they should be quiet and listen to him?

From looking at the three different texts of the same event [noting that Mark, as the story of Simon-Peter, would be the truest eyewitness account], all three introduce this instruction with the word “kai,” with Matthew and Mark capitalizing that word. The word “kai” must be read as a marker word that denotes importance to follow. By capitalizing the word, Matthew and Mark symbolically stated this instruction given by Jesus to his disciples was very important to grasp.

As far as capitalization goes, Matthew capitalized the word “Mēdeni,” which Mark wrote in the lower case. The root word(s) here is (are): médeis (or médemia, méden), which states “nothing, no one.” (Strong’s Concordance) HELPS Word-studies says the literal meaning is “not even one.” This becomes a statement of the importance that identifies it is “Nothing” witnessed [“To no one tell the vision”] – “the Transfiguration” – that has any value that can be put into words. Rather than being a command by Jesus not to tell anyone what they had seen, Jesus told them they would not understand what they had seen, so do not make fools of yourselves by speaking of things such as ghosts, spirits of the dead, the souls of Israel’s greatest guides. One can assume hearing the voice of God falls into the same category of being something impossible to put into words that others will believe.

The segmentation [placements of punctuation] in Matthew’s Gospel account makes this clearer to see. The Greek word “horama” is a word used to denote “a spectacle, vision, that which is seen.” This means the segment of words that state, “To no one [capitalized importance as to Nothing, implying neither Moses or Elijah]” was within their power to explain, where “eipte” means “answer, bid, bring word, command,” because they understood “Nothing” worthy of being told. Any attempts by the three to speak of “visions” would be heard as nothing more than someone at a high altitude, surrounded by snow, having seen little more than a mirage or a hallucination. While the event had a deep impact on all three men, it was not something that others [who were not there] could appreciate.

To better grasp this instruction given by Jesus, imagine if he had appeared in the upstairs room, before all the disciples except Thomas and then told them, “To no one tell the vision.” When Thomas returned later, he would see everyone looking like they had seen a ghost, but for them to say, “We have seen the Lord,” who all had seen dead and entombed, even though the tomb appeared to have been robbed, Thomas said it all – “Seeing is believing!”
Likewise, anyone told about the Transfiguration [they would not have known that term back then] would have reacted just like Thomas, saying, “Unless Moses and Elijah come appear before me, I will not believe it.” Jesus knew explaining spiritual matters was as easy as telling Nicodemus about being reborn: went over like a lead balloon. Personally uplifting events told to others mean their not being part of that event causes them naturally to be viewed with jealousy and rejection.

You saw what?

In Luke’s abbreviated rendition of this verse [only one segment of words, begun with “kai”], the use of “oudeni” and “ouden” [basically the same word] has been translated above as “to no one” and “anything.” In reality, the words written can state, “kai to no one they announced in those the days nothing of who they had seen.” There, the possessive relative pronoun “ὧν” [“hou“] is less informative as “of what” and more informative as “of who,” relative to the vision of Moses and Elijah.

When Luke wrote “in those the days,” “those” [“ekeinais”] means “Simon-Peter, James, and John,” with “the days” [“tais hēmerais”] being a statement about the time when the three were mere disciples and still unknowing of spiritual matters. This says Mother Mary [whose recorder of Jesus’ life was Luke], herself was an unknowing follower of Jesus [even after decades of being told of Jesus performing miracles], so she too was just like them all “at that time,” each knowing “nothing” of value to share with others. Everything seen [and heard] was well over their heads “in those days.” That time was then clearly stated by Matthew and Mark, as being “those days” before Jesus would die, resurrect, and spend time with the disciples, enlightening them to all things spiritual.

This is then Jesus explaining to his three disciples why they must not tell anyone what they had seen, because they would not understand what they had seen until Jesus had risen. Still, that is read by simple-minded Christians today and thought to mean the resurrection of Jesus from death was the time when they could go tell people about “the Transfiguration.” That is not the case.

That state of being [an inability to fathom spiritual matters] existed when Jesus appeared before his followers as they were hiding in fear, after this death, behind locked doors. They still would not understand how Jesus could appear before them then, after they knew him to be dead. Jesus returning to life was as unexplainable as was being able to understand how long-dead Moses and Elijah could appear before three disciples on a high mountain. Their ignorance showed so vividly then, when God had to tell Peter to shut up and “Listen!” This means the words “ho Houis tou anthrōpou ek nekrōn egerthē” [“this Son that of man out from dead is risen”] need to be better understood, because Jesus rising from death is not the deeper meaning.

It is so easy for Christians to place great importance on Jesus as the Savior, so much that Christians believe that Jesus can never be replaced by anyone. Regardless of the fact that twelve disciples were all reborn “in the name of Jesus Christ” on Pentecost [a Sunday in Roman calendar timing], all having their own “Transfiguration” into Apostles, Christians deny that an Apostle is Jesus rising multiple times, in different bodies of flesh, at the same time. That is not so much Jesus, as it is the power of God, whose Holy Spirit lands upon one deserving [like tongues being set on fire], making each become a duplication of the Christ Mind. When the Christ Mind rules over a body of flesh, that flesh has then become the resurrection of Jesus – the Son of man – where “anthrōpou” means “a man, a human, one of mankind.” A disciple is such a “man,” whether it is male or female.

The caveat that then must be seen is “death” [from “nekrōn”]. This means the words “anthrōpou ek nekrōn” [“of man out from among dead”] say the “Son” [“Huios”] must “rise” from someone human who has died of self-ego and self-will. They then leave behind a world of sinners, in a world born to die in the flesh, becoming God’s “Son” [regardless of human gender] reborn, whose presence then spiritually “is risen” [“egerthē”] within their body of flesh [call it a corpse at that time]. This means the exact same death-rebirth scenario of Jesus must take place in a disciple, if that disciple is to “Transfigure” into an Apostle [call it a Saint]. Therefore, Jesus told his three followers, in essence, “Don’t speak about this now, because everything will become crystal clear to you when you do what I am about to do … die of fleshy self and be resurrected as eternal spiritual salvation.”

Now, this reading is paired with the Second Samuel reading of Elijah leaving Elisha, such that Elisha had “a Transfiguration” when he put on the mantle of Elijah – the Holy Spirit of God that brings on the Christ Mind and the resurrection of Jesus [before Jesus was known by human beings]. In that event, which continues beyond the point of the reading on the last Sunday after the Epiphany, there was a company of fifty prophets who watched from afar as Elisha went with Elijah, to where he ascended into heaven. When Elisha went back across the Jordan, those who watched the two go away together, with only Elisha returning, offered repeatedly to go and search for Elijah … just in case he was hiding some place, in need of rescue. They asked so many times that Elisha finally said, “Yeah. That’s a good idea. Go look for Elijah.” They searched for a week and then came back saying he was gone. Elisha knew all along that Elijah had risen to heaven, because Elisha had risen as the new high priest with the Christ mantle.

The reason Elijah was seen alongside Jesus and Moses is ALL three were physical representations of the Son of God. Because Elijah ascended into heaven, the ‘heaven’ his soul was ‘raised’ into was the soul [a ‘heaven’] of the disciple Elisha. Elijah had been the Son of Yahweh; so, Elisha became the Son of Yahweh reborn [the double mantle of joined souls]. This means every Patriarch [Noah, Abraham, Isaac, Jacob, Moses, David, et al] and every Prophet [from Amos to Zechariah, and all in between] was the Son of Man [a soul in flesh], joined with the soul of the Son of Yahweh. Had they all appeared at the same time with Jesus on the high mountain, Peter would have said, “Master, we don’t have enough canvass to make all a tabernacle.” Then, Yahweh would have said, “Stop counting! Listen to him!”

Likewise, ALL of the disciples and followers of Jesus would be Transfigured into Jesus, once each of their souls died of self-inflated ego [even Simon-Peter] and totally submitted their lives in the flesh before Yahweh, so the soul of the Son could be resurrected within each one. Because the name “Jesus” means “YAH Saves,” his soul is that created by Yahweh to Save lost souls. To receive that Saving soul means to be Anointed by Yahweh’s Spirit; and, the Greek word meaning “Anoint” is “Christo.” To be Jesus reborn means to be the Christ of Yahweh, two souls in one body of flesh, to continue in divine ministry in Jesus’ name. That is what Elisha did … in the name of Elijah resurrected. Moses’ story at the burning bush is the same, retold with different names.

When Moses asked, “Who do I say sent me?” The answer was YHWH, which is a statement that announces, “I AM Who I AM.” Moses was then Yahweh in the flesh, as the Son resurrected, because Yahweh possessed the soul of Moses, so Moses became Transfigured.

That story is how it is impossible to tell anyone about a personal experience of a deep spiritual nature, because everyone must have his or her own personal experience for it to make sense. That then becomes the truth of Christianity, where all members must be Jesus Christ reborn, or else there are people hanging around that want to go search for Jesus, when Jesus is standing right in front of him or her, in a body that looks nothing like the pictures of Jesus in the Biblical coloring books.

So, as a Gospel reading on the last Sunday after the Epiphany, when all true Christians are supposed to be remembering their own days past, when he or she was a mere disciple that witnessed some remarkable, life-changing event, one that would forevermore stay with that person [those people with the same past “Transfiguration” experience, each uniquely powerful to the individual]. All reborn Apostles and Saints can do is smile, while novices are listening to a priest read aloud the words that tell of Simon-Peter, James and John witnessing ghosts on a high mountain. They know, “Yes. I witnessed Jesus glowing within my soul, just as did Moses and Elijah; but I cannot profit from telling that to anyone. Each soul must do its own ‘seeing’ to ‘believe.'”

The priest reading the words aloud should know from personal experience what the words mean and then preach a sermon that enlightens wantabe Christians to the truth. Once upon a time that was the case, when there were seekers of truth wanting to be themselves Transfigured into Christians. Alas, those days have become no more. But, then that is why God has His prophets write all this important stuff down. Since it is all up to the individual to have a personal epiphany, God is waiting to help all who truly want to be reborn as His Son. Take the time to seek and you will find.

———-

Note: Compare this reading to that in John 20:

“So the other disciples told him, “We have seen the Lord!” But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”’ (John 20:25, NIV)

To this Jesus later said, “Blessed are those who have not seen and yet have believed.” (John 20:29b, NIV)

To tell anyone about the Transfiguration will only raise doubts. One must experience the Transfiguration within one’s soul to have faith in the truth of that word. Belief comes with doubt’s whispers. Faith comes with the protection of Jesus’ soul removing all doubts.

Exodus, Language, Teaching

Exodus 34:29-35 – Wearing the face of Yahweh

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Moses came down from Mount Sinai. As he came down from the mountain with the two tablets of the covenant in his hand, Moses did not know that the skin of his face shone because he had been talking with God. When Aaron and all the Israelites saw Moses, the skin of his face was shining, and they were afraid to come near him. But Moses called to them; and Aaron and all the leaders of the congregation returned to him, and Moses spoke with them. Afterward all the Israelites came near, and he gave them in commandment all that Yahweh had spoken with him on Mount Sinai. When Moses had finished speaking with them, he put a veil on his face; but whenever Moses went in before Yahweh to speak with him, he would take the veil off, until he came out; and when he came out, and told the Israelites what he had been commanded, the Israelites would see the face of Moses, that the skin of his face was shining; and Moses would put the veil on his face again, until he went in to speak with him.

——————–

This is the Old Testament selection that will be read aloud on the last Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of Psalm 99, where David wrote, “Yahweh is King; let the people tremble; he is enthroned upon the cherubim; let the earth shake.” That pair will be followed by a reading from Paul’s second letter to the Corinthian Christians, where he wrote: “We have such a hope, we act with great boldness, not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory that was being set aside.” All will accompany the Gospel reading from Luke, which is generally called “the Transfiguration.” There Luke wrote, “Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah”–not knowing what he said. While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud.”

In these selected verses read aloud today, it is important to realize that chapter thirty-four of Exodus begins with the story that tells of Yahweh commanding Moses to come back up the mountain and the tablets which he broke will be replaced. This is ten chapters after we are told that Moses spent forty days on the mountain (Exodus 24:18), which is information that follows Moses reading from the “book of the covenant” (Exodus 24:7) to the elders, with everything agreed to by holy sacrifices on an altar fire. The following chapter then tells the details of the Covenant, which pertained to the Tabernacle, an Ark for the Covenant, and the priests who would maintain the Tabernacle. Then there is a magical jump to Moses being back on the mountain, when he sees the waywardness of the Israelites and he brakes the tablets after coming down from the mountain (Exodus 32:15-19).

One has to see this as a prophecy of the coming of Jesus and the New Covenant, rather than a historical repeating of an event that happened already. The breaking of the tablets must be seen as the actions of the Israelite people, who later acted in ways that broke their agreement with Yahweh. The return of Moses to the mountain needs to then be seen as Moses dying and going to heaven.

Because Moses was a Yahweh elohim, he was essentially the soul of Adam resurrected within his soul that was named Moses. The soul of Adam is, of course, the one we call Jesus. This means this reading (when understood in this light) is a perfect match for the Gospel reading that tells of the Transfiguration, when Jesus’ soul appeared with the souls of Moses and Elijah, as a gathering of the souls who were all reborn Adams, with Jesus himself being the second set of tablets written by Yahweh on the mountain. The Holy mountain is wherever Yahweh is; so, Mount Sinai and Mount Hermon (the “high mountain” that overlooks the Syrian plain) were physical locations that were Spiritually identical.

To drive this point home, the three yearly feasts that the Israelites (thus all afterwards that would be equally considered to be “children of God” … including Jews and Christians) were commanded to recognize includes the times of the Passover escape from Egyptian bondage, the feast of harvesting the first fruits, and the feast of harvest at the end of the growing season. In that, the Passover is a set date each year, with the feast of the first fruits gathered being fifty days after Passover [15 Nisan]. That number of days is based on symbolizing the ten days it took the Israelites to reach Mount Sinai and then forty days with Moses on the mountain, when he came down with the Law on the fiftieth day. There is no Yahweh-commanded recognition of a second coming down of Moses, with a second set of tablets. There is no New festivals commanded by God to remember, although the Jews have added a few on their own. Still, a second set of stone tablets would seem like a good one to commemorate; and, there is no such date set aside each year to recognize [the festival of the Golden Calf?]. This means this second set of Holy Tablets has to be relative to the coming down of Moses as Jesus.

When this concept has been grasped, one can then see this glow on the face of Moses was not something that he is shown to have displayed prior. The “skin of his face shone” needs to be seen as a halo, in a similar way one is depicted around the heads of saints in early Christian artwork. It is this “shining” that denotes the presence of the Adam soul (now called Jesus, meaning “Yahweh Saves”), that is the Doubly Fruitful presence of the Yahweh elohim soul. A natural soul in a body of flesh produces an aura that surrounds itself; but a divine possession by the Son of Yahweh radiates more greatly, as a halo.

We read verse thirty saying [NRSV]: “When Aaron and all the Israelites saw Moses, the skin of his face was shining, and they were afraid to come near him.” Here, one should realize Aaron held the position of High Priest of the Tabernacle; but, in this second version of Moses bringing down new tablets, it was Aaron who coordinated the collection of gold (jewelry), when worry about Moses being gone so long led the rabble to control the leader to be filled with fear. The gold collected was then melted down and formed into the idol of a golden calf. That means Aaron is metaphor in this second telling for the later human beings who would be put in Aaronic positions of leadership, leading the Israelites away from Yahweh, towards the worship of Baals. So, when Aaron became just like all the other Israelites who saw Moses as shining like Yahweh in their presence, it was their fear that becomes synonymous with the rejection of Jesus when he was in the midst of the elders and high priests of Jerusalem.

[Aside: When Exodus 32 tells of Moses breaking the tablets, there then was an order given to the “sons of Levi” to take swords and kill those who caused the idol to be erected. We are told three thousand were executed for this, with Aaron called shameful for not controlling those actors. It would make sense that Aaron would be among the first executed; but his not being one of those killed says this is a prophecy of future kings, whose fates would be determined by Yahweh after their natural deaths.]

In the verses that speak of the “face” of Moses, it becomes worthwhile to go back to Exodus 20, where the “Ten Commandments” are stated. In these selected verses the Hebrew words “pā·nāw” and “pə·nê” are written six times (four times and two times, respectively). All are rooted in the Hebrew word “paneh,” which mean “face.” Still, this exact same word – “pā·nāw” – is found used in Exodus 34:6, where the NRSV translations shows, “Yahweh passed before him,” where the word that means “face” is translated as “him,” a reference to Moses [from “al-pā·nāw” saying “before him”]. This is where the First Commandment needs to be shown in the Hebrew, as: “lō yih·yeh- lə·ḵā ’ĕ·lō·hîm ’ă·ḥê·rîm al-pā·nā·ya.” The NRSV translates this as saying, “you shall have no other gods before me.” The reality is this says, “not shall have you elohim others before my face.” The Hebrew word “pā·nā·ya” is a construct of “paneh,” just as are “pā·nāw” and “pə·nê.”

In addition to these clearly translated words that say “face,” verse 34 is shown by the NRSV to say: “but whenever Moses went in before the Lord to speak with him.” Here, the Hebrew shows: “ū·ḇə·ḇō mō·šeh lip̄·nê Yah-weh lə·ḏab·bêr ’it·tōw,” where “lip̄·nê” is yet another construct of “paneh,” now translated as “before.” The Hebrew literally translates to state, “but whenever came into Moses the face of Yahweh to speak to him”. This says that Yahweh was not holding shop on top of Mount Sinai, but within Moses, because Moses was one of Yahweh’s elohim. Whenever Moses spoke to Yahweh, Moses wore “the face” of Yahweh “before” Yahweh.

When this is realized, all uses of “face” – from the root “paneh” – should be read in Hebrew Scripture as relative to this Commandment. The “face” a soul that is married to Yahweh wears must be the “face” of Yahweh. That “face” is then the projection made by a Yahweh elohim, where an elohim can be any other gods – self included (because a soul is a ‘minor’ elohim), but most dangerously is the “face” worn by a soul possessed by a demon elohim. Thus, when Moses spoke to Yahweh, he did so wearing Yahweh’s “face upon” his [when “al-pā·nāw” says “upon face.”].

Because this element of “face” needs to be seen as that worn by all saints-apostles reborn as Jesus, each soul resurrected in his name, each soul designated a Christ by Yahweh, this becomes fulfilling the first of the marriage vows that are represented in the Covenant. Because Moses only went up Mount Sinai one time and only came down with the Law one time, this facial glow of Moses must be seen as Jesus promising that the Law would be written on the hearts [i.e.: souls] of those who followed him [became him resurrected within their souls]. One becomes a walking, talking Moses reincarnated [a true Lawyer] when Jesus is within one’s soul; so, the shine is wearing the “face” of Yahweh. The “veil” is then no one seeing all that presence visibly. The “veil” is then all Saints and Apostles looking like normal people; but remove the “veil” and one finds the truth of Yahweh’s Spirit within.

The element of a “veil” needs to be seen as a symbol of a bride. As such, Moses’ soul was married to Yahweh. The glow on a face can also be seen as the beauty of his divine pregnancy, carrying the soul of Adam within his ‘womb.’ This makes a “veil” be the covering that says to others, “I am taken.” Some believe the tradition of a bride wearing a veil was to hide herself away from demon spirits, to keep evil from interfering with the happiness of divine marriage. The fact that Moses wore a veil can then be seen as a statement of the femininity of all souls in human flesh (regardless of human gender). All are then brides-to-be, in waiting for their most holy Husband. The use of veils in human marriage ceremonies, where the bride is the one wearing the veil, to be removed after the wedding is official, says all who are truly engaged to Yahweh will wear a symbol that says, “I am Yahweh’s bride.”

In the symbolism of the tent of meeting [“mishkān”], this needs to be seen as the body of flesh, where the body is a soul’s “covering, place of dwelling, residence.” When Moses would enter into this place, so the veil could be removed, the symbolism that must be understood today is a state of reverence for Yahweh. This can come about as visions or dreams, when one is alone with one’s thoughts. This means one has designated one’s body as a temple unto Yahweh, making one’s body become “Holy ground.” More than some external building, the “tent of meeting” is when one enters a state of prayer … an opening of the heart and mind to Yahweh … at which time the veil of human flesh is dropped and it becomes a soul speaking with the Father Spirit, as the Son reborn.

In the Gospel reading connected to this reading, on the last Sunday after the Epiphany, Peter, James and John witnessed the glowing presence of Moses, Elijah and Jesus, prompting Peter to ask if he should pitch a tent for the guests. There, he spoke from fear, just as did the Israelites who saw the skin of Moses’ face shining. The three witnessing that says they too were in a divine state being, one that connected their souls to Yahweh. Thus, when Peter spoke, Yahweh spoke back … loudly and clearly. For Yahweh to say, “This is my Son, my Chosen; listen to him!” that says Peter, James, and John were all chosen by Yahweh to become His servants. They were instructed to listen to their inner voice, who was known to be the soul of Adam, as Jesus reborn. So, in effect, each had become themselves tabernacles – tents of meeting – in whom all would have the ability to speak with Yahweh, through being the Son Jesus reborn.

As the Old Testament reading choice for the last Sunday after the Epiphany, in the Year C, this says Moses was the model for all the Israelites to follow, in the same way Jesus was the model for all Christians to follow. The point is to become Jesus, not keep him external to oneself out of fear that seeing Yahweh will mean one’s death. It is true that all who look upon Yahweh must die; but that death is the sacrifice of oneself (submission of one’s soul) to forever serve Yahweh. To serve Yahweh, one must die of self so one’s “face” of ego does not attempt to “face” Yahweh. That cannot happen. That would mean the marriage of a soul to Yahweh will cease and the soul will experience death when the body dies. One has to figuratively die (permanently of self-importance) and shine the brightness that is Yahweh’s truth – the light of Christ to lead the world to salvation. That shining light has to come from within one’s soul, so that becomes the halo of a Saint.

Language, Psalms, Teaching

Psalm 99 – Knowing how to be one of all who say “Our Yahweh”

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1 Yahweh is King; let the people tremble; *

he is enthroned upon the cherubim; let the earth shake.

2 Yahweh is great in Zion; *

he is high above all peoples.

3 Let them confess his Name, which is great and awesome; *

he is the Holy One.

4 “O mighty King, lover of justice, you have established equity; *

you have executed justice and righteousness in Jacob.”

5 Proclaim the greatness of Yahweh elohenu and fall down before his footstool; *

he is the Holy One.

6 Moses and Aaron among his priests, and Samuel among those who call upon his Name, *

they called upon Yahweh, and he answered them.

7 He spoke to them out of the pillar of cloud; *

they kept his testimonies and the decree that he gave them.

8 Yahweh elohenu, you answered them indeed; *

you were el who forgave them, yet punished them for their evil deeds.

9 Proclaim the greatness of Yahweh elohenu and worship him upon his holy hill; *

for Yahweh elohenu is the Holy One.

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the last Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Exodus, where a dreamlike prophecy is told in the breaking of the Tablets, causing Moses to go back up for a second set. Upon his return his face glowed from having talked with Yahweh. We then read, “When Aaron and all the Israelites saw Moses, the skin of his face was shining, and they were afraid to come near him. But Moses called to them; and Aaron and all the leaders of the congregation returned to him, and Moses spoke with them.” After the first two readings, there will be a presentation from Paul’s second letter to the Christians of Corinth. There he wrote, “Therefore, since it is by God’s mercy that we are engaged in this ministry, we do not lose heart. We have renounced the shameful things that one hides; we refuse to practice cunning or to falsify God’s word; but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God.” All will then accompany the Gospel reading from Luke, where Jesus was Transfigured. We read there, “Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him.”

In the above translation presented, one should note that in seven places David wrote the proper name “Yahweh,” which I have restored in bold type. Each of those specific namings are routinely translated as “the Lord,” which is wrong, because it makes Yahweh be distant, unknown, and separate from one’s soul. It is vital to know the name of one’s divine Husband, if one is seeking redemption and salvation.

Relative to those seven namings, David combine with Yahweh the Hebrew word “elohenu,” which states “our gods.” David wrote “elohenu” four times. The plural number is clearly written; and, to highlight that known difference, David also wrote the singular number word “el,” which is one “god.” At no time did David call Yahweh a God, because Yahweh is more than a “god.” Yahweh is the Creator of all, which includes all “gods.” The combination of words that are “Yahweh elohim” is reference to Adam, who was a creation of Yahweh’s on the seventh day, for the purpose of saving the souls of mankind. The application of “our” to “elohim” [“elohenu“] means Yahweh is the possessor of these “gods,” of whom David and the true Israelites were, having been souls married to Yahweh and receiving the soul of Adam within those souls, saving them. Because they were saved souls by Yahweh, they were all Jesus resurrections; and, that is the meaning of “Yahweh elohenu.” Thus, I have restored all “elohenu” and “el” words written by David, in italics.

The language of Hebrew has no capital letters. As such, a word like Yahweh becomes capitalized as a proper noun, with capitalization being the rules of syntax that English follows. In this song of praise, names of places and people are likewise capitalized in English translation: Zion, Jacob, Moses, Aaron and Samuel. All proper names have meaning behind the names, which must be understood, because those names were given with that meaning purposefully identifying a soul born into flesh. Even the name “Yahweh” means “I AM that I AM,” which says, “Do not call me Lord.” Still, the NRSV has taken the liberty to capitalize every first word of a verse, in addition to leading readers to think the words churned out by that service have been translated as godly, in some way. Thus, they bastardize everything by capitalizing such words as: King, Name, Holy One, in addition to God [from “gods”]. All of this confuses those who read Scripture, rather than helping them be led to understanding.

Verse one is better stated as such: “Yahweh reigns let them be excited the peoples ; he dwells the cherubim , let be shaken the earth .” In this, it is clear that when Samuel told Yahweh “the peoples” wanted to have a “king” be appointed to them, so they could be like other “peoples,” Yahweh said, “I Am their King.” This is now how David projected the “reign” of Yahweh. The construct that twice says “let” means Yahweh “reigns” within those who “let” Yahweh control their souls, which is then the “excitement” of divine marriage. To see this as a presence that leads one to “tremble” means all should fear Yahweh not being his or her “King” within. Here, the word “cherubim” is understood as a form of angels, who were depicted atop the Ark; but those angels are a plural number of “elohim.” Thus, where Yahweh “dwells” is with the “cherubim.” This makes the “cherubim” be synonymous with a “Yahweh elohim;” and, when the “earth shakes,” the “earth” is one’s body of flesh, with the “shaking” again is relative to the inner presence of Yahweh’s Spirit, so one’s soul is “moved” to action by Yahweh’s commands.

In verse two, the transliterated word “bə·ṣî·yō·wn” is translated as the name “Zion.” That means nothing to Christians today. Zionism is a political movement that has absolutely no belief in God. It is all about the theft of land and a valuable possession being allowed to Jews. The lower-case “zion” means “a dry place.” A “dry place” is where there is a void of spiritual emotions. Thus, verse two literally states, “Yahweh in a dry place great ; and exalting it , upon all the peoples .” This says the presence of Yahweh coming into a soul that was alone in the flesh will expand greatly, in all ways of righteous being. When this is projected as a land (as where Jerusalem was David’s capitol city), this heart-center says the whole being that was one nation under Yahweh was then “exalted” – defined as: “placed at a high or powerful level; held in high regard.” When David was “exalted,” so too were all those “peoples” who followed his lead and commands.

Verse three then shows the capitalizations of “Name” and “Holy One.” In this, the first Hebrew word written, “yō·w·ḏū,” is a form that again states “let them,” where that allowed to the “peoples” is the ability to “cast” about “your name.” Here, the “your,” as is seen in “our elohim,” is a statement of possession. This means the “name” cast out or thrown away is one’s own “name,” because one’s soul has taken on the “name” of Yahweh, which comes from divine marriage to Yahweh’s Spirit. That “name” is Israel. Thus, the whole of verse three literally states, “let them cast your name great and fearing , sacred he .” This says a soul has become divinely possessed, as a Yahweh elohim (an angel in His name raised within one’s soul), so one is now “in the name of Yahweh,” which one “fears” ever losing that presence within. That presence is what makes one become “holy.” It is impossible to declare Yahweh as “holy,” because one cannot truly know what “holy” means, until Yahweh has transformed a sinner into a saint.

Verse four then literally sings, “and the mighty king judgment it loves you to be firm in uprightness ; judgement and righteousness , in the supplanter you have made .” In that, the word “supplanter” is used to replace the word that becomes capitalized as “Jacob.” This says that it is the “love” in one’s heart for Yahweh that He is attracted to and returns “love” to a soul, who has welcomed Yahweh as one’s “king.” The entrance of Yahweh, through divine marriage, then gives “strength” that is necessary to become “upright” in one’s life. The “judgement“ that a soul is directed by Yahweh to see is then the direction that the soul takes, which is a life that is “righteous.” This means the “supplanter” that one’s soul had been prior is itself “supplanted” by the Spirit of Yahweh. One has “grabbed the heel” of Yahweh, which means a soul has fully submitted to be at the feet of Him.

A mass gathering of human brides. Imagine all of Israel, under David, as being brides of Yahweh (males and females alike).

Verse five is then where David wrote the first of the four “Yahweh elohenu” in Psalm 99. After having sung of Yahweh dwelling with “cherubim,” which was an “exalted” state of being [from verses 1 and 2], this divine state is now repeated in verse five. The literal English translation of the Hebrew says, “they exalt Yahweh our elohim , and bow down footstools to his feet , sacred he .” This, again needs to be seen as “they” being who is “exalted” by the presence of “Yahweh” within their souls. The collective means many are divinely possessed in the same way, so all are the “elohim” that are possessed as His, thus in a related relationship, as “our.” All have submitted to the presence of Yahweh in divine marriage, so all are wives who obey every command of their Husband. That places them as “footstools” at His “feet,” which says they have become subjects of useful purpose. As His “footstools” they have become “sacred,” to be put into His service as ministers and priests.

In verse six is found the names of Moses, Aaron and Samuel. Those names bear the following meanings: “Moses” – “Child, Rescued From Drowning In Water; Extracted, Loan; Hidden, Covered.” “Aaron” – “Bright; Accumulation; Center Of Cheer.” “Samuel” – “Name Of God; Heard Of God.” The differences in each name’s meanings come from which vowels are used to place between the consonants the Hebrew is mostly written in. From this, the literal translation of verse six says, “hidden center of cheer within his priests , and heard of el within those who called upon his name ; they called to Yahweh and he answered them .” This becomes a reflection of how ALL souls who serve Yahweh become just like Moses, Aaron and Samuel. In the name Samuel, the “el” must be realized as one of the collective “elohim,” which is an “angel in the flesh,” an extension of Yahweh’s hand onto the earth. They are His elohim, which is a “hidden center of cheer” that ministers to the lost souls (as “priests”). Seeing “el” as a divinely inspired saint-apostle-priest means David sang that only they can “hear” the voice of Yahweh “calling” them and “telling them” how to act.

Verse seven the literally translates into English as saying, “in the pillar cloud he spoke to them , they preserved his witnesses , and the statutes he gave them .” Following a verse that appears to name Moses and Aaron, the “pillar cloud” is assumed to be a physical phenomena that led the Israelite peoples by day. Because Samuel was not one who was so led as is written in the Exodus, “in the pillar cloud” needs to be seen for the truth that relates to the Exodus and this song of praise by David. A “pillar” is physically “a tall vertical structure” and symbolically “a person regarded as reliably providing essential support for something.” This means “in the pillar” becomes a statement of all Yahweh’s elohim who are “upright” in the way they lead their lives (influenced or led by Yahweh). The “cloud” is then the inner nebulosity that is His Spirit. It is from within this divine presence that Yahweh speaks and is heard. That personal experience makes a soul in flesh become a “witness,” whose “testimonies” are truthful, “preserving” the truth told by Yahweh in ministry that leads others (continuously) to Yahweh in marriage. The “statutes” become the Law that not only states the marriage vows, but explains them as truthful and purposeful for receiving eternal salvation.

Verse eight then presents the second use of “Yahweh elohenu,” which again is a statement of Yahweh possessing many souls, all of which are His elohim, and all of who collectively call upon Yahweh’s name in marriage [“our”]. Here, the literal English translation says: “Yahweh elohenu you answered them el lifting up you came to them ; and through you avenged according to their deeds .” In that, the use of “el” becomes the singular number of the plural “elohim.” The “answer” relates back to verse six, where those who serve Yahweh as His wives are “called” to do so, and they “respond” to that call. The “call” then goes out from souls for salvation, which Yahweh then “answers.” The creation of a soul that is elevated to the status of one of Yahweh’s “angels in the flesh” [a “god”] says those souls have been “uplifted,” when Yahweh’s spirit “came upon them.” This service of a soul then restores it from all past sins; and, it leads one to “avenge” those sins known to be done by others, through active ministry in the name of Yahweh.

Verse nine then includes two references to “Yahweh elohenu,” while repeating this as a state that is “exalted.” The literal English translation can then be read as: “those exalted Yahweh elohenu , and bow down at mountain of his sacredness ; when holy , Yahweh elohenu .” In this, again, no human can possibly “exalt Yahweh.” Likewise, no human can call Yahweh “sacred” or “holy.” Yahweh’s presence is what “exalts those” who are His “elohim,” who all refer to Yahweh as His wives (as “our”). Those souls who have come into that state of being, by the presence of Yahweh – married to His Spirit as His elohim” – they are then transformed from sinners to “saints,” from unholy to “holy.” Therefore, no one can call the Spirit of Yahweh “Holy,” as only those possessed by that Spirit will know the truth of being “Holy.” That truth means being a Yahweh elohim.

In this Psalm are the names of Moses and Aaron. That presence means this Psalm was selected to be read along with the Exodus reading that mentions both names. The Epistle reading from Second Corinthians also names Moses, as does the Gospel reading from Luke. It is important to see this mention of Aaron, in the same breath with Moses and Samuel, as representative of a priest of Yahweh, who was likewise filled with the Spirit of Yahweh and the first designated High Priest of the Tabernacle. This shows that the Aaron of the Exodus reading, who feared Moses, is not a true reflection of Aaron, but one who is of the Aaronic line – a high priest of the Temple – when the Covenant had been broken and Jesus came down from the mountain as the replacement for Moses [the bearer of the New Covenant]. This Psalm confirms that account from Exodus is a prophecy, not a repeat of the Law of Moses.

As a reading for the last Sunday after the Epiphany, it is important to see this as a song that gives praise to the known collective that were (are and always will be) Yahweh’s elohim. David was one “el” of that nation that truly lived up to the name “Israel,” as he was a king of those who all claimed Yahweh as their Spiritual Husband. If one goes about reading David writing four times “Lord our God,” that does nothing to tell the reader – the singer of praise! – that all souls are expected to serve Yahweh as one of His “angels in the flesh.” That means dying of self-ego and bowing down as a footstool at the feet of Yahweh. There can be no words of praise spoken about Yahweh, if one has not been possessed by His Spirit. Then Yahweh can make it known to one the truth of being exalted and the truth about being sacred and holy. The measure of that is one speaking the Word one’s soul receives from Yahweh, after having entered His cloud and become one of His pillars meant to lead the lost to salvation. As the last Sunday after the Epiphany, one should be on the verge of internship, when the final exams are coming [Lent]. If you do not know how to sing this song of praise, there will be no survival when self-sacrifice cannot be avoided.

2 Corinthians, Language

2 Corinthians 3:12-4:2 – Preparing for the test in the wilderness

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[12] Since, then, we have such a hope, we act with great boldness, [13] not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory that was being set aside. [14] But their minds were hardened. Indeed, to this very day, when they hear the reading of the old covenant, that same veil is still there, since only in Christ is it set aside. [15] Indeed, to this very day whenever Moses is read, a veil lies over their minds; [16] but when one turns to the Lord, the veil is removed. [17] Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. [18] And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.

[1] Therefore, since it is by God’s mercy that we are engaged in this ministry, we do not lose heart. [2] We have renounced the shameful things that one hides; we refuse to practice cunning or to falsify God’s word; but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God.

——————–

This is the Epistle selection to be read aloud on the last Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Exodus, where is read: “When Moses had finished speaking with them, he put a veil on his face; but whenever Moses went in before Yahweh to speak with him, he would take the veil off, until he came out; and when he came out, and told the Israelites what he had been commanded, the Israelites would see the face of Moses, that the skin of his face was shining; and Moses would put the veil on his face again, until he went in to speak with him.” That will then be followed by a singing of Psalm 99, where David wrote: “Moses and Aaron among his priests, and Samuel among those who call upon his Name, they called upon Yahweh, and he answered them.” All will accompany the Gospel selection from Luke, where we read: “a cloud came and overshadowed them; and they were terrified as they entered the cloud. Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!”’

This selection from Paul’s letters needs to be viewed in the light of it having been purposefully chosen to follow the Exodus 34 reading that tells of Moses’ face glowing after coming down from the mountain, bringing replacement tablets. This reading is only read on the last Sunday after the Epiphany, Year C. Moses broke the first tablets when he saw the sins of the people, who built a golden calf to worship. Aaron led the people to commit this grave sin, which led to three thousand losing their loves to Levites swinging swords. To see that Aaron was afraid to see Moses’ face glowing, along with the elders of the people, says Aaron was one who should have been executed for having allowed sin to be promoted. Therefore, it is my opinion that the events of Exodus 34 did not truly occur when Moses and Aaron (with Joshua) were leading the Israelites. The broken tablets are a prophecy of the future failures of the people and their leaders, with Aaron’s name merely being symbolic of a high priest in the Aaronic line. This opinion of mine is now being supported by the words spoken by Paul in his second letter to the Corinthians.

These selected verses are Paul speaking amid a section that was begun in verse seven, which BibleHub entitles “The Glory of the New Covenant.” The NRSV gives all of chapter three a heading that announces: “Ministers of the New Covenant.” In verses seven through eleven, Paul wrote to question how a ministry could succeed, if the people were afraid to look upon the face of Moses, which glowed from having spoken with Yahweh. Paul’s verse even surmised that the fear of the new commitment brought down by Moses prophesied a greater glory will come. That greater glory is the advent of Christianity.

In the above NRSV translation, I have supplied the verse numbers, in bold type, within brackets. This will aid in see where the interpretations that will follow come from. I will make some references to the NRSV translation, but my interpretations will be more heavily leaned on a literal translation of the Greek text into English, which exposes the NRSV as the producer of English paraphrases. Often, those paraphrases do a disservice to the divine text written.

In the NRSV translation of verse twelve, to see that stating “Since, then, we have such a hope, we act with great boldness” … well, that is bad paraphrase. The verse begins with the capitalized word “Echontes,” which is the Present Participle Plural form of “echó,” which means “to have, hold, possess.” When the capitalization is understood to be a purposefully written word that denotes divine elevation in meaning, the proper word in translation is “Possessing us.” That is Paul stating, as a prophet of Yahweh, that he and those to whom he wrote in Corinth were all known to be the divine “Possessions” of Yahweh, as His elohim. The whole of verse twelve then literally says, “Possessing us therefore of such a kind expectation , much confidence we make use of .” This becomes much more powerful a statement than some ‘ho-hum’ “Since we have hope, we act boldly.” Where did the “hope” come from?

Verse thirteen then uses the third of three references made by Paul in this section relative to the New Covenant, which point to “fading away.” The whole of the verse literally translates into English to say, “kai not just as Moses would place a veil upon this face of himself , advantageous for this not to gaze steadily these sons of Israel into this end of this fading away ,” This begins with the word “kai,” which means it is important to grasp how being in the “Possession” of Yahweh [Him “Possessing us”] is not to be seen [“kai ou“]. There, the word “not” becomes important to understand.

When the lesson of Exodus 34 is seen as Moses placing a veil upon his face, making that covering become advantageous for the fearful Israelites, so they would not have to look intently at the face of Yahweh worn by Moses, the point Paul made was this Scripture was not telling of the past [the times of Moses and Aaron], but the future. Hiding the face of Yahweh becomes a sign of the “end” times, when Judaism [“these sons of Israel”] were rapidly “fading away” from being anything even remotely considered “Possessions” of Yahweh. The “end” was then, when Paul was the resurrection of Jesus’ soul (along with the other true Christians like him), who feared making a commitment that placed their souls in the hands of Yahweh. Thus, Judaism was “fading away” in relevance to Yahweh, because the first set of marriage vows had been broken.

Verse fourteen also begins with a capitalized word – “Alla” – which becomes divinely elevated in meaning, so it becomes the “Exception” that comes from this “fade.” Here, Paul was not saying that Jesus is a reflection of the veil of Moses being removed. Instead, the Exodus 34 story tells of the future to come [leading to an “end” through “fade”] would be the symbolism of the Law wearing the “veil” of confusion. Without being able to understand the meaning of that written by Yahweh and given to Moses – which came to the Israelites by their own ability to discern, from making a divine marriage commitment and eating spiritual food daily – all that understanding would be lost when all explanations of meaning fell behind the “veil” of Yahweh’s “tongue” [his divine language that requires divine language fluency]. When Paul wrote, “within Christ it is removed,” this says each “Anointment” of a Saint [all reborn as Jesus, Anointed as Yahweh’s Son] comes with a ‘built-in’ understanding of all Scripture passed down to the Israelites (who had “faded” to being only Jews).

Paul then wrote in verse fifteen that the only “veil” then worn, which kept souls from being able to be led by Yahweh’s Spirit to discern the truth of Scripture, was the one that covered the “hearts” of the believers. Paul wrote this “exception” [“all’” not capitalized] was: “until this day , when shall be read Moses [Scripture] , a veil over this heart of themselves lies .” In that, the Greek word “kardian” translates as “heart,” but that usage is metaphor for “the mind, character, inner self, will, intention, center.” That soul-center being covered should be seen as the self-drive away from a Spiritual commitment that a soul is expected to make to Yahweh. The use of the plural form of “autōn” should be read as “themselves,” where the “self” is always denoting a “soul.” Thus, the “veil” that keeps the meaning of Scripture hidden from one’s understanding is self-limitations on commitment to Yahweh – a refusal to fall in love and submit one’s soul in divine marriage.

In verses sixteen, seventeen and eighteen are found five uses [in variations] of the word “Kyrios,” all basically meaning “Lord.” In addition to those are three uses [in variations] of “Pneuma,” all basically meaning “Spirit.” Before going into what Paul specifically wrote, it is important to grasp the difference that comes from an Old Testament naming [in Hebrew] of “Yahweh,” which is reduced in English translations to being “the Lord,” and a New Testament statement [in Greek] of “Kyrios,” and it subsequent translation as “[the] Lord.” The two are not the same.

In the Greek text that is based on “Kyrios,” this capitalized word denotes a word that is divinely elevated to a meaning that is much higher than the lower-case would denote. As such, a “Lord” or “Master” is Spiritual, not physical. A “lord” or “master” would denote a superior or slave owner. On the lower-case spelling level that is human, looking at spirits being present in the world, a “soul” is the “lord” and “master” of its flesh. By seeing that, a capitalized “Lord” then reflects the presence of a divinely elevated soul-spirit that becomes the new “Lord” over both one’s soul and its flesh; and, this “Lord” is named Jesus.

In the Hebrew naming of “Yahweh,” there is no way that Yahweh will ever become “the Lord” over a human being. Yahweh is the source of one’s soul, which is the gift of life, given at birth to be the “lord” over one’s flesh. Yahweh will marry a soul (living in a body of flesh) and then possess that soul-body as His; but He will not take over being His wife. Yahweh will not become the direct “Lord” over one human being. Instead, Yahweh will send His “Spirit” [Hebrew “ruach,” Greek “Pneuma”] to merge with the soul of a wife, which will lead that soul-body to compliance (willingly) to the marriage vows. Such a “Lord” is what Jesus called the “Advocate.” Thus, in Paul’s words one must read Jesus as the “Lord” and Yahweh as His “Spirit.”

Verse sixteen is then Paul making it clear that the “veil is taken away,” adding “at which time however if shall have turned toward the Lord.” This must be seen as the resurrection of Jesus’ soul within ones soul, which comes from a soul having fully submitted itself to Yahweh in divine marriage. The result of that marriage is the rebirth of His Son in the flesh [new flesh], which becomes the “Lord” over that flesh and its host soul. This is a divine possession [called “eudaimonia“]. This then means the presence of “Lord” Jesus makes one be “Anointed” by Yahweh [thus His “Christ”], because one has been reborn as the Son, who is always “the Christ.” Because Jesus becomes the Law written within the heart (or soul) of a believer, the presence of Jesus means all understanding of the Law [all divine Scripture] is immediate and forever. With that understanding, the “veil” of ignorance has been “taken away.”

Verse seventeen then begins with a capitalized “Ho,” which typically translates as “the,” in the lower-case, but it has greater divine elevation as a reference to “This,” which has just been stated. “This” is then reference to the removal of the “veil” that prevents understanding of the Law. “This” is then said to be “now Lord this Spirit,” where both “Lord” and “Spirit” [“Kyrios” and “Pneuma”] are capitalized and separately important in divine elevation. The “Lord” brings about the removal of the veil, with that presence having been generated by the “Spirit” of Yahweh. The “Spirit” brings about a new “existence” [from “estin” meaning “I am, exist”] that is able to see Spiritually, without a veil blocking one’s ability to discern spiritual matters.

Paul then furthered this about the “Lord this Spirit” by adding, “in what place now this Spirit of Lord , freedom .” In this, the order of “Pneuma” and “Kyrios” is reversed, with the genitive case used in Paul writing “Kyriou,” which states the “Spirit” possesses the power to bring about “this Lord,” because the “Spirit” is “of Lord.” The host soul in a body of flesh – a new wife in submission to Yahweh’s “Spirit” – is then “in what place” is “now” found “this Spirit,” who is the Father “of Lord” Jesus. The removal of the veil through divine marriage is then a “freedom” to understand spiritual matters.

In the last verse of chapter three, Paul wrote of the “face” as a “mirror” that becomes the “same image” that is the “glory” that made the “face” of Moses shine. In seven segments, Paul wrote the following:

“ourselves now the whole ,” – This needs to be seen as the totality of the New Testament, or the new tablets brought down to replace the marriage agreement that had been broken. This is the truth of Christianity, as “ourselves now the whole” says all are Anointed by Yahweh to see, reborn as Jesus, without a veil of ignorance. “having been unveiled in countenance ,” – This needs to be seen as the removal of the “face” of self, to be replaced by the “face” of Yahweh. This is the First Commandment that all wives of Yahweh must agree to, willingly and lovingly.

Wearing the “countenance” of Yahweh comes by being reborn as His Son. “this honor of Lord reflecting as in a mirror ,” – This needs to be seen as the Father being reflected in the Son, and vice versa. It says one wears the “face” of Yahweh by the presence of the Son [the “Lord” Jesus] projecting as the halo that surrounds one’s human “face.”

“this itself image are the transfigurations within ,” – This needs to be seen in the same way as Peter, James, and John witnessed Jesus, Moses, and Elijah [three for three, all saints or apostles], where they were themselves transfigured, which allowed them to hear the voice of Yahweh speaking to them [the “Spirit”], telling their souls to listen to Jesus [“the Lord”].

“away from renown into honor ,” – This needs to be seen as the movement that takes one away from glorifying that which is misunderstood [like seeing Jesus as the only Christ, who will come again some time in the distant future to save the world], into a state of being that receives all the honor and glory of being Jesus reborn, here now, as his soul has been reborn countless times, ever since Pentecost Sunday, when many souls received his soul and were renewed in honor.

“just as away from of Lord ,” – This needs to be seen as one’s soul being removed as one’s lord over the flesh, which in most cases is a straw boss that has sold itself and body into slavery to some demon spirit. As such, one must receive the “Spirit” and be reborn as “Lord” Jesus controlling oneself.

“of Spirit .” – This must be seen as everything being made possible through a soul marrying Yahweh, becoming divinely possessed “of Spirit.”

At this point, it is quite important to understand that chapter four is not a continuation of chapter three. Therefore, it is not adding further details about the removal of the veil of ignorance that keeps a selfish soul from understanding divine guidance through holy texts. Chapter four is taking a new thought direction, which requires acceptance that all stated prior has been properly discerned. Still, the capitalized first word of chapter four says “Because of,” followed by “this,” which can only refer backwards to that finishing chapter three.”

The first verse of chapter four then literally states, “Because of this , possessing this ministry here , just as we have been shown mercy , not we become weary .” This says that the strength of “ministry” or “service” [“diakonian”] to Yahweh comes from the divinely elevated “Possessing us” that was stated in chapter three, verse twelve. The “mercy” or “pity” shown saints [“ēleēthēmen”] is forgiveness of sin, which is only Yahweh’s to give. The continuation that is the road of righteousness, after having been cleansed by the baptism of the Spirit of Yahweh, comes from the resurrection of His Son Jesus [the “Lord”]. Therefore, no temptations will cause a soul married to Yahweh, having given birth to His Son again, will fall back into wayward ways.

Verse two then becomes Paul explaining some of the sins that will have been erased from one’s life. This is another “exception” that a soul has agreed to, in the divine marriage vows. The whole of verse two is two lengthy segments (the first divided into two parts), both ending by stating the possession of a soul, so it is “of God.” Those two segments (three parts) literally translate as this:

“except we have disowned these secrets those of shame , “ – This should be seen as there are no longer any hidden sins that Yahweh and Jesus will allow. Everything has been confessed and opened for inspection. Nothing can be retained from a past life that does not assist one in the present and future. “not conducting a life by cunning and not corrupting this word of this of God ,” – This means all allegiances to Satan (the serpent who is the most cunning of all the spiritual animals of Eden) will no longer cause one to sin; and, that means no longer twisting Scripture to suit one’s needs (as a sinner), because that will not longer be allowed.

To “corrupt the word of God” means to condemn one’s soul. “except this by disclosure of this of truth commending ourselves advantageous for every kind of consciousness of humanity before the face of this of God .” – This needs to be read as the use of the word “of God” [“Theou“] being afforded to oneself [a self is a soul] is the truth as stated by Jesus within, so one must commit to always speaking the truth of the word, regardless of the circumstances and surrounding environment. When an opportunity to present the truth comes, one must speak the truth without holding back.

These two verses of Paul’s fourth chapter (2 Corinthians) are then relative to the divine possession of a soul by Yahweh and the rebirth of His Son within one’s soul. This says the purpose of redemption is ministry; and, ministry is not found conducted in a church pew, where one has stocked it will pillows, shawls and tissues, planning on never going into the outside world, where “every kind of consciousness of humanity” is in need of having the truth be told.

As the Epistle selection to be read aloud on the last Sunday after the Epiphany, it is vital understand the New Covenant does not allow for veils to be worn, so a large number of followers can plead ignorance of Scripture as their justification to sin. One’s soul is expected to have married Yahweh Spiritually. One is expected to have had the soul of Jesus resurrected within one’s soul, becoming the Son of man reborn [menfolk and womenfolk]. One is expected to be totally “Possessed” by the “Spirit” of Yahweh and led by the “Lord” Jesus, as a Christ. The after the Epiphany time period is when one has had time to play with all the new gifts one’s soul has received at Christmas [when one became a Christ], so one has spent some time in practice ministry (internship) perfecting the use of those gifts. As with all such trial runs, the time for an exam always comes; and, once passing the temptations of the wilderness, one will completely sacrifice oneself as a servant to Yahweh, going wherever He leads. This is Paul writing words of encouragement to his New Covenant Christians, telling them to go forward without doubts.

Language, Luke, Teaching

Luke 9:28-36, [37-43a] – Entering the cloud of Yahweh

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Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white. Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah”–not knowing what he said. While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen.

[On the next day, when they had come down from the mountain, a great crowd met him. Just then a man from the crowd shouted, “Teacher, I beg you to look at my son; he is my only child. Suddenly a spirit seizes him, and all at once he shrieks. It convulses him until he foams at the mouth; it mauls him and will scarcely leave him. I begged your disciples to cast it out, but they could not.” Jesus answered, “You faithless and perverse generation, how much longer must I be with you and bear with you? Bring your son here.” While he was coming, the demon dashed him to the ground in convulsions. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father. And all were astounded at the greatness of God.]

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This is the Gospel reading to be read aloud by a priest on the last Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. It will be led by a reading from Exodus 34, where Moses came down with a second set of tablets and we read, “Moses did not know that the skin of his face shone because he had been talking with God.” That will be followed by a singing of Psalm 99, where David wrote: “[Yahweh] spoke to them out of the pillar of cloud; they kept his testimonies and the decree that he gave them.” These will be followed by the Epistle reading from Second Corinthians, where Paul wrote, “we act with great boldness, not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory that was being set aside. But their minds were hardened.”

It is important to realize that there are three accounts that are called “The Transfiguration;” and one of the three will be read each year [Years A, B, and C], so all will be read on the “Last Sunday after the Epiphany.” In the special service that is called the Feast of the Transfiguration [each August 6], this selection from Luke [sans the optional verses] will be the reading each year. This means all three should be seen as telling the same story, where small details added by one, but not the others, should be seen as the whole truth, so all are fully supported by one another.

Both Matthew and Mark [the other two telling this story] begin chapters with this event that Luke places in the middle of his ninth chapter. In Mark’s eighth chapter, he tells that, “Jesus and his disciples went on to the villages around Caesarea Philippi.” (Mark 8:27a) In his ninth chapter, Mark wrote: “After six days Jesus took Peter, James and John with him and led them up a high mountain.” Matthew offered the same information, stating in his sixteenth chapter, “When Jesus came to the region of Caesarea Philippi” (Matthew 16:13a), and in his seventeenth chapter: “After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves.” (Matthew 17:1) Because Luke is telling the story of Mother Mary, who was not always with Jesus (as were the disciples), and because she had divine remembrances that were less aligned with chronological details, Luke only wrote: “[Jesus] took Peter, John and James with him and went up onto a mountain to pray.” This should be understood as a “high mountain” in the region of “Caesarea Philippi;” and, that is Mount Hermon.

Last February (2021), I posted my comments about Mark’s version of the Transfiguration (Mark 9:2-9), which has some good information that can be read by searching this site. I welcome all to read that. I have not written about the Matthew account, as of yet. Because this reading offers as ‘optional’ verses 37 – 43a, I will address this reading more from a perspective that attaches it to the Exodus 34 and 2 Corinthians readings, where Moses’ glowing face and his wearing a veil is the connecting Scripture to all that tells of The Transfiguration.

In the Exodus reading that takes place on the last Sunday after the Epiphany, Year A, those verses come from the twenty-fourth chapter, which tells of Moses going up the mountain, entering a cloud, and staying there for forty days. It is only in Exodus 34 that any references to Moses’ face shining is found, with that shine causing fear in the Israelites (including Aaron). It is only in Exodus 34 that tells of Moses wearing a veil so the Israelites would not be afraid. Because Exodus 34 is ten chapters after Moses spent forty days on the mountain, having come down and presented the Covenant to the Israelites, the details of Exodus 34 must be seen as a prophecy of future times, when the high priests would allow idol worship and the people feared knowing the truth of the Covenant. Thus, the three stories of Jesus going up a high mountain and entering a cloud, with his face shining, means Jesus is the fulfilment of the prophecy of Exodus 34.

Jesus is the New Commandment to be presented to those who had rejected marriage to Yahweh, by breaking those marriage vows brought down by Moses. That needs to be understood as confirmed by Paul in his letter to the Corinthians, which said true Christians (Saints and Apostles) do not wear a veil of ignorance; saying that veil was because “their hearts were hardened.” In the ‘optional’ verses from here in Luke, Jesus confirms this by telling a man with a son possessed, “You faithless and perverse generation, how much longer must I be with you and bear with you?”

In Luke’s reading, there seems to be a contradiction from that written by Matthew and Mark. Luke wrote, “About eight days after” (NRSV beginning to verse 28, omitted from the reading today by the Episcopal Church), whereas both Matthew and Mark wrote, “After six days.” There is nothing that is contradictory in this difference. Mary’s numbering of days as “eight” is saying that after Jesus told his followers to “take up your cross” (Luke 9:23-27), it was “eight days after” that Jesus took Peter, James and John up Mount Hermon. The numbering of Matthew and Mark are referring to the day of the week, so it was a Friday (the sixth day) when they went up the mountain. That says Jesus wanted to be in that position for the Sabbath; so, everything written in all three took place on that holy day. As for the “eight days after,” that says the day of the week when Jesus told his followers to “deny themselves and follow” him was on a Thursday (the fifth day of the week), or “about eight days” before Friday. Everything matches that way.

In Luke’s verses twenty-eight and twenty-nine, he said Jesus went up the mountain “to pray” [“proseuxasthai”], and while “praying” [“proseuchesthai”] “the appearance of his face changed.” [NRSV] This needs to be understood that “praying” is meant to be “talking with Yahweh,” or as Exodus 34:29 writes: “[Moses] was not aware that his face was radiant because he had spoken with Yahweh.” [NRSV] The Hebrew root word in Exodus is “dabar,” which means “to speak.” Thus, the way one “speaks” with Yahweh is through “prayer.” This “praying” done by Jesus, now known to be on a Sabbath and on a high mountain with three disciples present, says Jesus was “praying” for the benefit of the three with him, not for himself. He was “talking with the Father” about his disciples.

It is important to see this element of prayer being for others, as the whole concept of Moses going up the mountain to talk with Yahweh was to deliver a message to the Israelite people. When Moses “prayed” to Yahweh, he was “praying” for the people he led. This must be understood as the same reason Jesus went up the high mountain; and, the support for that comes from Luke writing, “the appearance of his face changed, and his clothes became dazzling white.” That was as viewed by Peter, James and John, because like it is written in Exodus 34, “[Moses] was not aware” of what his appearance was. Jesus would not have been aware of how his appearance changed or what others saw.

In verse thirty, Luke begins that verse with the word “kai,” followed by one word (before a comma mark), which says, “behold!” [“idou”]. This important field of vision must be realized as that witnessed by the disciples who had accompanied Jesus up the mountain. While Mount Hermon is so high it maintains a constant snow cap and is the place of a year-round snow ski resort in modern Israel, Jesus needing three men to assist him in the climbing of a high mountain can be seen as necessary, in order to have ropes and gear for mountain climbing. Where such a high mountain could demand a company of men for safety purposes, one must see the reason Jesus made the decision to go to the high mountain for a Sabbath prayer was for those who followed him, as the leader of the New Covenant would be called by Yahweh, because the Jews had broken the first. In this way, Jesus fulfills the Exodus 34 prophecy, as the second one called up the mountain because of broken tablets of vows [Mosaic Law].

In Exodus 24:13 is written this (NRSV, with my amendment in italics): “Then Moses set out with Joshua his aide, and Moses went up on the mountain ha-elohim.” That says Moses took an assistant with him as well, when he went up a mountain. In Exodus 24:16 is literally written, “and he called to Moses on the day seventh out of the midst of the cloud.” The NRSV writes this, “and on the seventh day the Lord [he] called to Moses from within the cloud” (with my strike-through and insertion). This clearly says Yahweh called Moses up the mountain, to speak with him on the Sabbath; so, this confirms the hike up the mountain took place on the sixth day of the week [Friday].

In Luke’s telling that the “clothing” of Jesus became “dazzling white,” which Mark wrote, “whiter than anyone in the world could bleach them,” and Matthew saying “white as light,” this can only be assumed to have been what the Israelites of Exodus 34 saw. Because that prophecy says Moses only needed to veil his face, there was nothing foreseen that was frightening because of Moses wearing a bright white robe. The symbolism here, where the perspective is of those who were on the mountain with Jesus (and Joshua was one who was not afraid of Moses), says they witnessed the purity that comes from talking with Yahweh. This description of an appearance that is white as light and dazzling white must be seen as a divine baptism by the Spirit of Yahweh.

When the witnesses see three men in white: Jesus, Moses and Elijah, this must be seen as a perfect ratio of three to three. Seeing Jesus with “two men” says they all were likewise baptized by the Spirit of Yahweh, so those three were equals. What is missed from them seeing three, is Peter, James and John were themselves just like Moses had been described, so none of them knew they too were likewise glowing brightly. Their gazes were affixed on Jesus, Moses and Elijah, so they could not see themselves as projections of equally holy men. This should be compared to Paul writing in the Second Corinthians selection: “And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transfigured into the same image from one degree of glory to another.”

Luke writes information that neither Matthew or Mark wrote, saying, “They [the two men] appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem.” In that, the Greek word translated as “glory” is “doxē,” which would better be translated as “honor.” The word “glory” becomes rather nebulous; and, the same word can also mean “renown,” which says seen with Jesus were famous men from Israelite history. This can be seen as Luke-Mary writing after the fact, knowing the future that had become the past (which is true), but prior to this trip up the high mountain Jesus had predicted his death – at the hands of the “elders, chief priests, and scribes” – which would have been assumed to be when the group returned to Jerusalem. Still, this projected that Jesus’ soul would be taken to the same eternal place, where Moses and Elijah were. That becomes a prophecy of the rebirth of Jesus within, which was present within the two men Moses and Elijah [the soul of Adam], being the sign of eternal salvation.

When Luke also adds the caveat that says Peter, James and John were “heavy [or weighed down] with sleep,” this must be seen as metaphor with death. While there was no real death, the fact that the disciples were human beings – souls in bodies of flesh – that had yet to be reborn as Jesus, they were “heavy [or weighed down] with the price a soul must pay for sins.” Because this experience is each of the three being baptized by the Spirit in the presence of Jesus, Moses, and Elijah, Luke then wrote, “having awoken fully” [“diagrēgorēsantes”], which is a statement of them having received the promise of eternal life for their souls.

When Peter then asked Jesus if he should pitch three tents [“tabernacles”] – one for Jesus, Moses and Elijah – one should expect that this event took place at sunrise (not at night), when the Sabbath had dawned. As such, the literal truth of having been “heavy with sleep” would mean not yet awakened to the new day dawned. That would mean that all the climbers, including Jesus, had a tent in which to sleep and stay warm in during the cold of night. This is where Peter (once again) spoke from divine possession, so he was asking if each of the three men “weighed down with sleep” [himself, James and John] should become “tabernacles” for the three men filled with Yahweh’s Spirit [Jesus, Moses and Elijah]. The request was for themselves to receive the saints within them. This is why Luke wrote that Peter was “not knowing what he said.” He spoke because his soul was moved by the Spirit of divine baptism.

When this is where a cloud suddenly appeared and they entered it, becoming afraid, this is the cloud of Yahweh that led the Israelites by day, as well as the cloud that covered Mount Sinai and what Moses entered, to talk with Yahweh. The cloud [from “nephelēn”] must be seen as the unseen presence of the Spirit. It is not something that keeps one’s eyes from seeing clearly, like a smoky mist or anything physical. The “cloud” of Yahweh is His Spiritual presence. This caused “fear” in a good way, as one should fear nothing but Yahweh; and, that means once one knows Yahweh personally, then one fears ever losing that presence within one.

When one then finds that once within this “cloud” of Yahweh, Peter, James and John heard the voice of Yahweh speak. This voice must be realized to be saying the same basic thing as the voice said that came from a cloud when John was doing baptisms of sinners, in the name “of Jesus” (not knowing he was filled with that name). Here, Luke capitalized “This” and “Son,” which divinely elevates those words to a state of Yahweh relationship. Because the words spoken by Yahweh were heard by Peter, James and John, they become each the focus of “This.” “This” is their ability to suddenly hear the voice of Yahweh (having nothing to do with Yahweh speaking to Jesus).

Because each heard “This” being said, that then referred to the “existence” within them each [from “estin” meaning, “I am, exist”] of the “Son of me,” that means Yahweh spoke to those souls who were in the cloud of the spirit [baptized by the Spirit] and heard that voice. When they heard Yahweh say, “This exists the Son of me,” Yahweh spoke that to Peter, James, and John. Each was being named as the “Son” of Yahweh. Then, when Yahweh said, “this whom I have chosen,” that says Yahweh chose their souls for divine marriage to His Spirit. Then, when the voice of Yahweh said, (in Greek) “autou akouete,” meaning “of same listen to!” or “of self hear!” that says each soul was demanded by marriage vows to “hear” the commandments that came to the “Sons of him” – which were not external, but internal, born from within. Hearing an inner voice speaks of divine possession, with Yahweh’s expectation being for those souls to act accordingly.

When verse thirty-six begins with the word “kai,” that use denotes importance that needs to be found in Luke then writing, “in this occurred the voice , was discovered Jesus alone.” That says each had become extensions of Jesus; so, it was Jesus speaking to their souls as the Son of Yahweh, which becomes a prophecy that each would be reborn as him. This foresight allowed to them kept them silent about their futures.

In Matthew and mark, Jesus would command each to tell no one about their experience, until “after the Son of man has been raised from the dead.” This would be as Paul wrote to the Corinthians about the issue of being “raised from the dead.” In that, the soul of Jesus would be that “raised” and then entered into those whom Yahweh had chosen, so they would also become fully awakened from the heaviness of death’s sleep. Once Jesus’ soul had been released from his body of flesh, it would then be able to fully be resurrected within the souls of his apostles; so, at that time they would be able to speak about the raising of the dead.

In the ‘optional’ verses, verse thirty-seven says, “the next day.” This confirms that the events on the high mountain took place on a Sabbath, and Jews were not allowed to travel great distances on that day. Thus, they hiked up on a Friday – the day of preparation – stayed the Sabbath, before coming back down “the next day.”

In the story of Jesus returning to the group that was left behind in the region of Caesarea Philippi, he is met by a crowd of people (assumed to be Jews) that had heard Jesus was in the area, so they had come to be healed. Because the disciples and close followers of Jesus had been baptized by the spirit of his presence, they were interns that were capable of performing minor miracles. Unfortunately, removing stubborn demon [unclean] spirits was not a talent they commanded at that time; so, one man came forward with a young son [derived from the use of “paida”] that was demonically possessed, who complained that the disciples had not been able to cure his son.

This story is included with these verses that tell of the transfiguration of the disciples [not Jesus], because it explains why Jesus would respond as he did, when told by the stranger Jewish father, “I begged your disciples that they could cast out the demon, kai not they were able.” Jesus said in response, “Oh generation unbelieving kai perverted , until at what time will I exist with yourselves kai bear with yourselves ?” That says Jesus was gone for parts of three days – the Sabbath and two half-days of travel – and in his absence blame is being cast on disciples for having trying to heal a possessed boy, without success. What Jesus saw was the boy was possessed because the father was one of the many who had little-to-no faith in Yahweh.

When the father said his son was his “only child” [“monogenēs”], that becomes a reflection of Adam being the “only begotten” of Yahweh, with Jesus being the reincarnation of that “only Son.” Still, Yahweh created Eve, so He had more than one child. To only have one child was a sign of something wrong, like a wife dying in childbirth or becoming barren after giving birth to one child. That becomes a reflection on the waywardness of the Jewish people, who did plenty to bring about their own woes; but they loved to blame everyone but themselves for their problems. Jesus arrived to be told his disciples were falsely saying they could heal the sick, when the man’s son was proof they could not.

The point made here by Jesus is the father needed to be reborn as Jesus, so he could teach his children to be likewise, so all could heal themselves and others. For that to take place, Jesus had to wait until his body of flesh would be killed, so his soul could be freed to enter the souls of the seekers of truth. The anger sparked in Jesus is the same seen today when Christians prefer to reject being reborn as Jesus, because they prefer blaming the world for the problems they do nothing to remedy, while adding to make them worse. Jesus then healed the boy to show it was simply a matter of telling evil to leave, so Jesus could become a permanent attachment to the soul of the boy. Most likely, the soul of the boy heard Yahweh say, “This is my Son demon, hear him say, “Get out!”’

As the Gospel selection to be read on the last Sunday after the Epiphany, it is important to adjust one’s eyes and see the Transfiguration was not of Jesus, but of the three disciples of Jesus. Peter, James, and John reflect upon all souls who are chosen to follow Jesus up the high mountain, which means do the acts and make the efforts to rise above the basic mode of human life. Once one rises to a new dawn – a new Covenant of commitment to Yahweh – then one will be made an equal to Moses, Elijah, and yes even Jesus in the flesh. One must hear the voice of Yahweh speaking, who speaks through His Son reborn in one’s soul. One is then able to cast out demon spirits and pass on the baptism of the Spirit onto others. This last Sunday after the Epiphany leads to the test of the wilderness experience, which is when Jesus will not be around to do the work for one, which one is unable to perform. The forty days in the cloud, speaking to Yahweh, means being fed daily by Spiritual food, so one’s soul will become strong enough to tell Satan where to go.