The crowd came together again, so that Jesus and his disciples could not even eat. When his family heard it, they went out to restrain him, for people were saying, “He has gone out of his mind.” And the scribes who came down from Jerusalem said, “He has Beelzebul, and by the ruler of the demons he casts out demons.” And he called them to him, and spoke to them in parables, “How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand, but his end has come. But no one can enter a strong man’s house and plunder his property without first tying up the strong man; then indeed the house can be plundered.

“Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin”— for they had said, “He has an unclean spirit.”

Then his mother and his brothers came; and standing outside, they sent to him and called him. A crowd was sitting around him; and they said to him, “Your mother and your brothers and sisters are outside, asking for you.” And he replied, “Who are my mother and my brothers?” And looking at those who sat around him, he said, “Here are my mother and my brothers! Whoever does the will of God is my brother and sister and mother.”

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This is the Gospel selection to be read aloud by a priest on the second Sunday after Pentecost, Year B, according to the lectionary for the Episcopal Church. This will follow either a track 1 or track 2 pairing of Old Testament and Psalm readings. If track 1 is chosen, a reading from 1 Samuel will be read aloud, including this verse where God told Samuel, “Listen to the voice of the people in all that they say to you; for they have not rejected you, but they have rejected me from being king over them.” The Psalm paired with that is Psalm 138, which sings: “The Lord will make good his purpose for me; O Lord, your love endures forever; do not abandon the works of your hands.” If track 2 is chosen, the there will be read aloud a selection from Genesis, where God judged, “Because you have done this, cursed are you among all animals and among all wild creatures; upon your belly you shall go, and dust you shall eat all the days of your life.” The accompanying Psalm will be 130, which sings: “O Israel, wait for the Lord, for with the Lord there is mercy; With him there is plenteous redemption, and he shall redeem Israel from all their sins.” In all Sundays the Epistle will come from Paul’s second letter to the Corinthians, where he wrote: “So we do not lose heart. Even though our outer nature is wasting away, our inner nature is being renewed day by day.”

Verse 20 begins with the segment of words that have been omitted from the reading. Mark wrote, “Kai erchetai eis oikon,” which begins with a capitalized “Kia,” signifying this is very important information being stated. The Greek text literally translates to say, “Kai he goes into a house [or dwelling].” The importance of this demands context.

In the first verse of Mark’s third chapter, he wrote, “Again he entered the synagogue,” where “synagōgēn” was written. In verses 7-12, Mark wrote about “the sea” and “a boat” to use to keep the crowd from crushing him, as so many were coming to him. In chapter 2, verse 1, Mark wrote, “he returned to Capernaum after some days, it was reported that he was at home.” This means that the “dwelling” Jesus entered was his house. The importance of a capitalized “Kai” then shows that one’s own home demands a sense of privacy. Jesus had accommodated the crowd of followers who wanted healing by going to the place where five thousand would later be fed; but he escaped by boat when they became uncontrollable. Now, the importance says the crowd had found out where Jesus lived; and, after he went into his house, they barged in.

To add an aside at this point, chapter 3 of Mark’s Gospel has 68 uses of “kai,” both lower case and capitalized. Those occur in 35 verses, meaning there are almost two per verse. In the verses of this reading selection there are twenty-five uses of “kai,” including the capitalized one that begins verse 20. This should not be seen as Mark stuttering or having some lack of imagination when it came to writing style and technique. Mark’s Gospel tells the accounts of Peter; and, Peter is clearly one who cuts out anything unnecessary. I like to call Mark the Dragnet version of Matthew, where Sergeant Friday was known to say, “Just the facts, ma’am. Just the facts.” The plenteous uses of “kai” must be seen as Mark writing with the attitude that says, “If it doesn’t need to be said, then don’t say it.” That says Jesus entering into a house has divine meaning of importance that is easily missed.

This means the “house” [“oikon”] of verse 20 is parallel to the use of “synagōgēn” in verse 1. The Hebrew word “sunagógé” means “a bringing together, an assembling; congregation, synagogue, either the place or the people gathered together in the place.” (Strong’s Definition and Usage) It is a place where those of faith come together to share their religion with others of like mind. By the time verse 20 comes, in the ‘facts only’ memories of Peter Jesus had begun his ministry by entering a synagogue, where he healed a man with a withered hand, on a Sabbath. That attracted large crowds seeking him for healing; and, that began the “Pharisees and Herodians” plotting how “to destroy” Jesus.

The popularity gained Jesus a large number of permanent followers, causing the need to name twelve as “apostles” [“apostolous”], who were not simple “disciples” [“mathētais”]. To avoid direct confrontation with the Pharisees and scribes, Jesus accommodated the crowds drawn to him by preaching in open ground [the reality of the “sermon on the mount”]. As such, Jesus himself became a “house of the holy,” so wherever he went that “tabernacle” moved with him. Thus, when Jesus entered into his own home, that “house” became a synagogue and the crowd felt it was open for all of faith.

This can be seen confirmed in the second segment of words, which also begins with the word “kai” [lower case]. There the literal English translation says, “kai assembled again that crowd.” Here, the word “synerchetai” has to be seen as having a similar root word as “synagogue” [“sunerchomai”], where “assembly, come together and congregate” says importantly that the “crowd” saw wherever Jesus was as a place necessary to gather.

In the segment that adds [NRSV], “his disciples could not even eat,” the Greek does not include any verbiage that states “disciples.” The Greek text does state “dynasthai autous,” which should be read as “those being strong souls.” That does refer to Jesus and to his newly named “apostles,” with Jesus’ “house” becoming so crowded with uninvited guests that “not even bread to eat” is what Mark wrote [literally translated into English]. When the two words are read independently from the other words in the segment, the ability to eat is less important than identifying who was invited into the home of Jesus.

By reading “dynasthai” in a higher sense than “are they able,” the truth of the root [“dunamai”] allows one to see “[they are]: (a) I am powerful, have (the) [em-]power[-ed] , (b) I am able, I can.” (Strong’s Usage) Therefore, those with Jesus had been passed the Spirit of ministry [a verse 14 statement]; so, they had a greater power than being able to chew “bread” [a specific not mentioned by the NRSV translation].

When Mark did specify “bread to eat” [“arton phagein”], this speaks more about a guest in a “house” being offered “bread to eat.” Mark was not recording Peter complaining that the house became so full of people that he could not eat bread. The value of this specific says the “house” of Jesus was without “bread to eat.” This acts as a mini-prophecy of the feeding of five thousand [men: the women and children increased that number significantly], such that the “bread to eat” that the apostles [twelve] passed out was spiritual manna, with the power [ability] to pass that out then given to them by Jesus. At this time, having just been named apostles and only possessing the powers of ministry, “they were not able to give spiritual food to feed the crowd.”

Verse 21 begins with a “kai,” which places important focus on one word: “having heard” [“akousantes”]. As a stand-alone word of importance it has multiple dynamics, as it reflects back upon the crowd and the apostles, where they were those “having heard” the divinity of Jesus, both in speech and in presence. The word here can equally mean “having listened.” When taken forward, where the following segment of words tells of an attempt to seize Jesus, the same word becomes important as those “having reported,” as well as those “having heard” the reports.

This importance being placed on “having heard,” which comes before a comma mark indicating separation and pause, is missed in the above translation that states: “When his family heard it, they went out to restrain him, for people were saying, “He has gone out of his mind.” In that, there are no words written that says “family” or “people.” That is intuited.

What is written literally translates to say, “those by the side of him came out to take hold of him.” In that, “those beside him” can be neighbors [Jews], who did not appreciate the sudden influx of strangers in their midst. It also says “those side-by-side with him,” who are the apostles. It also says “those in the presence of him,” which was the crowd that had come. The intuition of “family’ cannot be taken as truth, as it would be the family of Jesus who would come and be announced later in this reading. However, “family” can be the intuition of Jews, such that the “family” of Judaism was all trying to have control of Jesus [as being “possessed” by or “obsessed” with his power].

After a semi-colon mark of separation, as a new statement that is relative to the previous, a segment of words states, “they were talking indeed because.” While this implies a collective of “people” [the third person plural, as “they”], who were all “saying” the quote that would follow, the segment alone [without the quote] must be read as a new statement relative to those trying to “take hold of Jesus,” as now “they” were all “speaking” at the same time, “indeed because” of him and the crowd he had drawn. All were “talking” about Jesus: positive and negative.

The quote that follows is one word, which is capitalized. As a capitalized word, what was being said must now be seen as having divinely elevated meaning. The Greek word written is “Exestē,” which has been translated as: “He is out of his mind.” This spelling is the third person active subjunctive, where a hypothetical statement is made. The root word [“existémi”] actually states, “to displace, to stand aside from” (Strong’s Definition), with the implication then being (literally) “I remove from a standing position.” In the intransitive tenses it says, “I am astonished, amazed; I am out of my mind, am mad.” (Strong’s Usage) Thus, all people had various opinions about how the popularity of Jesus was above and beyond that of any ordinary Jew. Therefore, a better translation that could apply to everyone “speaking” would be: “He is not normal,” with the divine elevation meaning [spoken by those who stood by and flocked to be near Jesus]: “He is God incarnate.”

Verse 22 then begins with another capitalized “Kai,” which denotes much importance must be see in that which follows. The words written say, “Kai them scribes”. Because verse 21 spoke of those “side by side of him,” that spoke of those natural of Capernaum, including those visitors that were transitory from the regions north of Galilee. This makes the importance of verse 22 be now placed on those of the Temple, which is stated in the following segment as “scribes having come from Jerusalem.”

In that segment, the Greek word “katabantes” is translated as “having come down,” which is not a proper translation, when Jerusalem is south of Capernaum. That direction would be best serving the truth by saying “having come up” [which is does not say]. The truth now needs to be seen as “them from Jerusalem having descended” upon Capernaum, as if coming from the ‘higher realm’ of Jerusalem, to the country bumkins of Galilee. They were “coming down” because of the reports of this man who cast out demons and healed the sick on the Sabbath. They wanted to “come down” hard.

Because those academic Jews had been summoned to climb down off their high chairs of importance, as the ones who advised the teachers [lawyers] of Judaism in the tweaks and nuisances of the Hebrew text [and long before, their counterparts had advised the failed kings of Israel and Judah], they swooped down like birds of prey. To go to Capernaum and “speak because” of the reports of Jesus doing miracles and speaking insight about Scripture – insight that the “scribes” had never advised anyone about – they came with chests all puffed up, looking like well-to-do authorities. Thus, as the clamor was going on at the “house” of Jesus worship [“the house” of the Son of God], the “scribes said, “Beelzebub he possesses,” adding “kai because In then prince of the demons he casts out them demons.”

In that, following the “kai” marking importance to follow, is a capitalized “En,” which divinely elevates the word that normally means “In, On, At, By, With,” implying “Among.” (Strong’s) This means the “scribes” were speaking of an “Inner” possession of Jesus, acknowledging the man Jesus was not doing works of miraculous nature. Instead, they proposed that Jesus had been possessed by the “Lord of the flies” [the meaning of the name “Beelzebub”]. This implies “flies” are the nuisance of demonic possession, which cannot be controlled. Certainly, the “scribes” had figured out that God allowed the bodies of wayward Jews to be possessed by a demon, due to past sins. Therefore, the accusation they made was Jesus was possessed; and, the Lord of the flies was the power within Jesus that cast out its own, having power over all demon spirits.

Verse 23 then beings with another capitalized “Kai,” which says major importance must be realized in that which follows. The literal translation of the Greek says, “Kai having summoned themselves”. With this following the “scribes” having said Jesus was possessed by Beelzebub, as a demon casting out demons, verse 23 then makes the important statement that should be seen as the children’s taunt: “I am rubber, you are glue, what bounces off me sticks on you.” As such, “having summoned” Beelzebub by name [remember the movie Beetlejuice?], the “souls” of the “scribes” [the word “autous” means “selves,” which implies “souls”] had brought such a demonic possession upon their very own “souls” [“selves”].

Jesus was alert to that demonic possession when he then responded “in parables.” Jesus then said, “How is able Satan , Satan to cast out ?” This is two statements made in one question, with the first word being capitalized: “Pōs.” This raises the meaning to a divine level of inference, where “How, In what manner, By what means” becomes a question of spiritual presence, as a possession is accepted to be.

This word of question, best stated as “By what means,” leads to the word “dynatai,” which is a form of the same word that described those “beside” Jesus [his apostles], meaning “to be able, to have power.” Then, Jesus named “Satan” [not “the Lord of the flies”], which is a capitalized word that means “Adversary [of Yahweh’s faithful]” or “the Devil.” Thus, the first segment of words asks the “scribes” [who were the ones demonically possessed, without knowing it], “In what manner does Satan have power”?

The impact of this segment of words must be seen as Jesus saying, “Well now, isn’t this the pot calling the kettle black?” Jesus spoke in parables, meaning it flew well over the heads of the “scribes” [think-tank nobodies], because Jesus had no Temple authority to run and tell anyone not to have a demon cast out. The “scribes,” on the other hand, had been given such power to run tell people, “Stay away! He is making you whole, but it is only a trick of the Lord of the flies!” Their words were heard by all who “were listening” to Jesus [and the imbecile scribes] as absurdity, so Jesus asked the ones exercising demonic powers, “By what means does Satan exercise power?”

This makes the second segment of words begin with the capitalized word “Satan,” again speaking of demonic possession, through the influence of the world’s greatest trickster. Jesus then asked, “Satan to cast out ?” As those words came from his mouth, he was looking straight at those who had come from Jerusalem as “Satan to cast out,” meaning Satan proliferated in Jerusalem’s Temple. The “Adversary” of Jews who were trying to find the path for redemption of their souls, healing of their illnesses, and the meaning of the Word was everyone who pandered to the power possessed by a religious organization.

It is at this point that Jesus speaks in a parable that brings in the importance of a gathering at his “house” and the “house” that was the remnant of Israel [two failed nations, reduced to one city with a Temple, run by morons not possessed by Yahweh, but instead by Satan]. In verse 24, begun by a “kai”, he said: “kai if a kingdom against itself is divided , not is empowered to stand the kingdom that”. Here, the history of Israel has just been thrown in the face of the scribes, where the importance of the conditional [“if”] says Yahweh did not create a “kingdom,” the elders of the Israelites did [the 1 Samuel reading choice for today]. Without that “kingdom” being possessed by Yahweh, it would become “against itself” and “divide” [Israel > Israel and Judah]. This means Jesus just confirmed that “Satan had cast out scribes from Jerusalem,” because only a failed “kingdom” is possessed by Satan. The “power to fail” comes from Satan worship, not worship to Yahweh and obedience to His Law.

That is why Jesus then said, in verse 25 [also begun by “kai”], “kai if a house against itself is divided , not will be empowered that house there to stand”. Because of the example of Israel dividing into two kingdoms – Israel and Judah – falling to scattered remnants because of the kings of Assyria and exiles forced to serve Babylonian kings, divided kingdoms became the higher octave – a “house” that is not a kingdom. As a portion of one city in a Roman province, the Temple elite were allowed to be a “house” of religion. If the same division was to ever take place where unity must exist to be truly holy, then the same result must be expected. It is a principle or law of humanity, which is easily possessed by Satan, going to extremes to reject Yahweh.

The aspect of a “house” being “divided” was the known fact that sects existed, where the Pharisees, Sadducees, scribes, and Essenes did not all see eye to eye. The fact that crowds of people thirsted for the truth and saw how the power of Yahweh had manifested in a human being named Jesus; and, the fact that the Temple elite had hurried a group of “scribes” to go ‘spin doctor’ the narrative to be against Jesus – when they were all were of the “house” of Jews – all that says Judaism was indeed “divided” and should be expected to collapse [not stand or remain]. Because the “scribes” had raised their ugly heads as a sign of that pending collapse, coming to summon Satan upon themselves, in the name of “Beelzebub,” Jesus then furthered this historical-based expectation [a prophecy] to their saying Jesus was possessed by a demon.

Verse 26 then also begins with the word “kai,” saying: “kai if that Satan has risen up against himself kai has been divided , not he has the power to remain steadfast , otherwise the principle end is possessing”. This then makes “Satan” be the demon that possessed Israel, then Israel and Judah, and now the “house” of Judaism. So, if Jesus was possessed by a demon spirit – Satan, not the Lord of the flies – then Satan would never cast out his own demons that possessed Jews. To do that would mean he was divided against his own works, in the same way Israel [et al] had done. If anything were to make sense, according to what the satanic scribes were saying, Jesus would be casting out demons into Jews, not removing them. He was doing the opposite.

By bringing Satan into this series of logical assumptions, based on history, Jesus had just called the scribes demonically possessed by Satan. They proved that by showing up speaking of “Beelzebub” and talking about demons. The crowd had flocked to be close to Jesus, because they never felt the power of Yahweh when they marched like zombies to the synagogues on the Sabbath. They barged into the “house” of Jesus because their souls hungered for spiritual food, seeking to be fed manna from heaven. The scribes, on the other hand, same as Satan’s minions, tried to keep the masses enslaved to Satan, because they profited greatly by keeping them ignorant of spiritual food.

In verse 27, Mark drew a mathematical symbol [a left right arrow], in between the words that state “on the other hand not is empowered ⇔ nothing” [“all’ ou dynatai ⇔ oudeis”]. This becomes a statement of truth, such that what is stated to the left is true when that stated to the right is true. The same applies to the truth of falseness, if that to the left is false, then that to the right is also false.

When this symbol is applied to Jesus speaking of the “power” of Satan, then Satan gives “no one” [“oudeis”] any “powers” or “abilities,” such as those the scribes said Satan had given to Jesus. The symbol emphasizes this as a mathematical truth. Satan takes away power possessed by a soul over its body of flesh, causing one to be so lacking in power that one becomes a slave to sin, powerless to break free from that state of being. No true priest of Yahweh would ever teach that false narrative, unless he or she had been possessed by Satan.

This statement is then what led Jesus to speak about sins that will be forgiven by Yahweh, which is how those healed by Jesus had Yahweh forgive them and make them whole. On the other hand, the condemnations cast upon Jesus, by the scribes, would become a blasphemy standing eternally against their souls. When the NRSV translates Jesus saying: “Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin,” this needs closer inspection.

First of all, the word “people” was not written. Instead, Mark wrote the Greek words “huiois tōn anthrōpōn,” which literally translates as “sons those of mankind.” In that, “anthrōpōn” is the genitive masculine noun that says, “of mankind, of humanity, or of the human race,” which obviously includes males and females. The use of the lower case spelling of “sons” must be seen as expressing the masculine essence of “spirit, breath of life, soul,” where all “souls” are “sons,” even when they animate bodies of opposing gender, as males and females of “mankind.” By seeing this use of “sons” as “souls,” one can then grasp how the capitalization of “Son” becomes a divinely elevated “soul,” not simply one animating a body of flesh. Thus, Jesus said “all souls” will be forgiven the sins of their flesh [both male and female], including all “blasphemies” that make the flesh speak out against impossible interpretations of the Law to live up to. Forgiveness comes by sincere repentance of one’s sins.

In verse 29, Jesus made clear the one blasphemy that cannot be forgiven. He said, “who now might speak evil against unto this Spirit this Holy not has forgiveness into that age.” In that, the capitalization of “Pneuma” and “Hagion” must be read separately and not as one inverted name [“Holy Spirit”]. The divinely elevated meaning of “Spirit” [remembering “huios” is a “spirit” or “soul”] is that of Yahweh’s “Spirit,” which comes through a “soul” marrying Yahweh, meshing one’s “spirit” with His “Spirit.” More than a “breath of life” [a “soul”] one is then a wife of Yahweh in the flesh.

This is where one has to realize that a “soul” that has married Yahweh then becomes an extension of Yahweh on earth, as one who has become “Holy.” The capitalization here says a “soul” married to the “Spirit” of Yahweh has become “Sacred, Set apart by God,” therefore “Holy.” Yahweh is “Holy,” not His “Spirit.” Therefore the “soul” is not “Holy,” but Yahweh’s presence is, which comes through His “Spirit.” It is that presence of Yahweh that makes whoever Yahweh possesses become “Holy” ground. [Re-read the story of Moses and the burning bush.] This separation of “Spirt” and “Holy” must be read at all times in the New Testament.

Mark then made a point of adding the aside that made sure the readers knew what Jesus said was about the “scribes,” as “they had said, “He has an unclean spirit.” In that translation, they ignore the fact that Mark capitalized the word “Pneuma” again, meaning it was true that Jesus was divinely possessed by the “Spirit” of Yahweh, because his “soul” was married to the “Father,” being the “Son of man.” However, the blasphemy was in calling true “Holiness” – a “Saint” of Yahweh – a “demon spirit possession.” Since Jesus would only be the first of many [the movement called “Christianity”], the same blasphemy used against anyone filled with Yahweh’s “Spirit” and reborn as His “Son” is treading on thin ice. For one to say, “I am full of the “Spirit” and not be so, then that one has blasphemed the “Spirit” and condemned oneself [“soul”].

In verse 31, when we are most importantly [use of a capitalized “Kai”] read of the arrival of the “mother” and “brothers” of Jesus, this confirms it was Jesus’ house to which they had come. They came as visitors who were always invited to his home. It must be realized that they were “standing outside” because the house was full of a “crowd” of people who sought Jesus. The crowd came because they recognized he was married to the “Spirit,” and the family of Jesus assisted him while he held meetings with the people by the sea. Because the house was overflowing with people, it was impossible for Mary and James, et al to enter. So, they sent a message to Jesus, letting him know they were outside. They sent no demands to be let in. They expressed no fear that Jesus was in danger. They just sent a message letting him know they had arrived.

Because verse 21 has been incorrectly translated to say: “When his family heard it, they went out to restrain him’” the impression given is Mary and the brothers of Jesus came to rescue him from a hostile crowd. First of all, the mother and brothers of Jesus knew full well who he was and what Spiritual powers he possessed. They, most likely, had been traveling to get to Jesus’ house and were surprised to find his house full of people. They sent a message that was, at most, seen as a request for favoritism, because they were related by blood [all related to Mary]; but Jesus’ response was a statement against the favoritism.

After all, that was a satanic trait expressed by the Temple elite. They routinely made special places at the table for those who buttered their bread most heavily [the wealthy contributors].
They did that while all the poor commoners were forced to pay for glimpses of their elite status – much like going to Vatican City and hanging out at St. Peter’s Square, hoping one of the high and mighty might wink at you.

When told that his mother and brothers were outside, unable to get in, Jesus then said, “Behold!” [not translated by the NRSV]. This is a capitalized one-word statement of divine elevation. The divinity of what Jesus said must then be read as “See with Spiritual eyes!”, as a proclamation made to all who felt a strong need to be fed manna from heaven. That elevation of insight then led Jesus to say, “the mother of me , kai the brothers of me,” where the symbolism of “mother” and “brother” must be understood, especially [from use of “kai”] that of “brotherhood.”

One must realize Jesus had just given a command for all within his presence to “See!” with their souls, rather than with their physical eyes. He was in the center of that spiritual environment. His “house” had become like a synagogue; and, the “Spirit” married to the “soul” of Jesus made him speak for the Father that was within, as the “Son” submitted to the Will of the Father. Therefore, “me” is God-incarnate.

This made the “mother” of God having been incarnated in human form be the womb of necessity. Because so many had opened up their souls to receive the Spirit of Yahweh, they had conceived Jesus and brought him into the world. While Mother Mary gave birth to the physical Jesus, the need of the lost but faithful sheep [Jews] was his spiritual “mother.”

The importance [“kai”] of Jesus spreading open his arms as he said, “the brothers of me,” meant those closest to him were certainly the newly named “apostles.” They were those “side by side” with Jesus, as those having been given the power of ministry, as other servants of Yahweh in training, through the Son. Beyond them were all the crowd who made it inside the “house,” as those who came in close contact with Jesus, so their souls had become touched by Yahweh’s “Spirit.” That spiritual touch made them become spiritual “brothers,” whether or not their human gender was male.

This last reference point is confirmed when Jesus said in verse 35, “whoever indeed might act this desire of this of God , here brother of me , kai sister , kai mother is.” In this there are two uses of “kai,” one making “sister” be importantly recognized. That importance says a Son of man is not gender exclusive, as all of mankind is made of neuter essence souls [absorbing the feminine essence by having entered feminine matter], which becomes masculine essence once married to Yahweh. Therefore the lack of “kai” before “brothers” says all are “brothers” through receipt of the “Spirit,” as all will have been made “Holy.”

The ‘kai” before “sisters” clarifies this. Still, the “kai” before “mother” [an inversion of the prior order of presenting “mother and brothers”] becomes an important statement that all are then expected to give birth to the Son of man reborn, which is the soul of Jesus. The expectation is for all who marry Yahweh [males and females] to be wives of Yahweh, become impregnated by their “Holy” Husband and then give birth, each as the “mother” of Jesus reborn.

As the Gospel selection for the second Sunday after Pentecost, when one’s personal ministry to Yahweh should have commenced, this reading shows the strength of faith that must be within one’s soul. One must be driven by “desire” to marry one’s soul to Yahweh, so His “Spirit” resurrects Jesus’s soul within one’s soul-flesh being. As side-by-side souls, one instantly becomes a “brother” of Jesus, regardless of one’s human gender.

One must become divinely possessed by the “Spirt” that makes one’s soul “Holy.” One must cease being a divided “house,” which wants to go to church on Sunday, but then run wild in the world of sin every other waking moment. That can only happen when one’s soul is totally committed to letting Yahweh redeem one’s soul of its past sins of the flesh, so Jesus can be resurrected within, keeping that flesh from ever again being influenced by the brain-soul.

One must realize that rejecting Yahweh makes one just like the “scribes” who came to blaspheme the divine possession of Jesus. A soul cannot serve two masters. Divided it will collapse in ruin.