Tag Archives: Proper 19 Year C

Language, Psalms, Teaching

Psalm 26 – Being governed by Yahweh so one walks with integrity

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1 Give judgment for me, Yahweh,

for I have lived with integrity; *

I have trusted in Yahweh and have not faltered.

2 Test me, Yahweh, and try me; *

examine my heart and my mind.

3 For your love is before my eyes; *

I have walked faithfully with you.

4 I have not sat with the worthless, *

nor do I consort with the deceitful.

5 I have hated the company of evildoers; *

I will not sit down with the wicked.

6 I will wash my hands in innocence, Yahweh, *

that I may go in procession round your altar,

7 Singing aloud a song of thanksgiving *

and recounting all your wonderful deeds.

8 Yahweh, I love the house in which you dwell *

and the place where your glory abides.

9 Do not sweep me away with sinners, *

nor my life with those who thirst for blood,

10 Whose hands are full of evil plots, *

and their right hand full of bribes.

11 As for me, I will live with integrity; *

redeem me, XXXXX and have pity on me.

12 My foot stands on level ground; *

in the full assembly I will bless Yahweh.

——————–

This is the companion Psalm to be read aloud in unison or sung by a cantor following the reading of Job on the nineteenth Sunday after Pentecost [Proper 22], Year B, according to the lectionary for the Episcopal Church. In Job is written: “[Job] was blameless and upright, one who feared God and turned away from evil.” This pairing will precede a reading from Hebrews, where Paul wrote, “God did not subject the coming world, about which we are speaking, to angels. But someone has testified somewhere … You have made them for a little while lower than the angels; you have crowned them with glory and honor, subjecting all things under their feet.” All will accompany a reading from Mark’s Gospel, where is written: “[The Pharisees] said, “Moses allowed a man to write a certificate of dismissal and to divorce her.” But Jesus said to them, “Because of your hardness of heart he wrote this commandment for you.”

You will note that in six places I have restored the text written, as “Yahweh,” in bold type. In each of those places the English translation has erroneously shown “Lord.” That was not written. Additionally, in verse eleven you will find my insertion of “XXXXX.” This is to show my erasure of the NRSV translation [there may be other translators also, I don’t know] of “Lord,” where nothing was written in that regard, meaning it is a fabrication of Holy text. Because of these errors making everything presented be a paraphrase of what was actually written, with paraphrases having a tendency to mold themselves to personal, hidden agendas, I will not analyze the verses as translated. Instead, I will offer a literal translation into English and interpret from that.

Verse one literally says, “govern me Yahweh that I in my integrity have walked ; Yahweh I have trusted , not shall I waver .” In this, the Hebrew word “shaphat” begins this verse, meaning “to judge, govern.” This means David is placing immediate focus on his submission of self-will to that of Yahweh’s. For Yahweh to “govern” (or “judge”) David, Yahweh has to be married to David’s soul. This makes the theme statement for this song be relative to all souls, like David’s, who allow divine possession to guide one’s actions.

The Hebrew word “ani” means “I.” This must be seen as the equivalent of the Greek “ego,” which is a statement of “self.” When David stated “that I in my integrity have walked” (with “my” being a statement about the possession of self), the use of “I” and “my” says Yahweh has taken the role of “I” from David, although David gets credit for that guidance being perceived by others as his “integrity.” The Hebrew word “tom” means “completeness, integrity, also part of the high priest’s breastplate,” and the same word was used in Job 2:9, when Job’s wife asked Job why he still held onto his “integrity” [from “tom”]. This is then why this psalm is linked to the Job reading; and, “integrity” becomes a statement about one’s self being possessed by Yahweh, with that soul not wavering from that guidance.

When David used the first person form of “batach” in saying, “I have trusted,” this is the ego of David having faith in the presence of Yahweh leading his actions. It is the personal experience (“I”) that knows Yahweh through divine possession (“have trust”), not someone telling him about this, as an influence to believe. It is only from that personal possession experience that “trust” becomes the cornerstone of faith, which does not ‘waver.” Thus, David is establishing a song of praise that states his steadfast love of Yahweh, who is one with his soul.

Verse two then says, “try me Yahweh and test me , [refine] (my inward being) and my heart .” In this, “try me” and “test me” must be seen as one who understands metallurgical testing, where the combination of Yahweh with a soul is like the addition of carbon to iron, mixed with other metals. These metals are smelted with fire and pounded with hammers, to mix the elements together into a strong alloy, before quenched in oil or water, to prove the metal to be hard and strong.

In the second half of this verse, “refine” [“tsaraph”] becomes a similar heating process, but because this word appears in brackets, it should be seen as a statement that is non-physical. The brackets [not shown in translation] are an indication of the soul’s “refinement,” as opposed to the body being fused with a new Spirit. Then, following that soul’s testing, David wrote in parentheses “kilyah,” which literally means “kidney,” but reflects “inward parts” or “inmost being.” That should be seen as the soul. Again, the surrounding of this word with marks [brackets and parenthesis] show this not to be physical parts, but the soul of the body, now being alongside a Spirit of Yahweh. No longer just a soul in a body of flesh, Yahweh has joined as an overriding purifier. This becomes a test of purity, where “my heart” is a statement of one’s “soul” or “inner mind, mind, will” being made refined by the presence of Yahweh testing.

Verse three then says, “for goodness before my eyes ; and I have walked , in your truth .” This is David singing about his wearing the face of Yahweh, so the “goodness” of Yahweh becomes the face through which David sees. By having that divine face glowing upon his face [the sign of a true Saint – artistically depicted as a halo], the “I” of David has walked righteously. That path of righteousness is based on being shown the “truth” of the world, known by Yahweh. It also is the “truth” of the meaning of Scripture, which otherwise is overlooked and unknown.

Verse four then says, “not I have dwelt with men of emptiness ; and with pretenders , nor will I go in .” This is David singing about the company he keeps, as a wife of Yahweh. Those of his family, as well as those of his nation of people, all are likewise filled with the Spirit of Yahweh, from also having married their souls to Him. In David’s Israel, the name of the nation was a true reflection that all within its boundaries were truly “Those Who Retained God.” There were no ”pretenders,” where the Hebrew word “alam” means “to conceal,” where the meaning is to hide the fact that one’s soul has been retained for selfish purposes. David’s Israel found those out and converted them to welcome divine marriage or be banished. When David sang “I will not go in,” this says there was nothing offered by the Gentile peoples surrounding Israel that lured him to turn away from Yahweh, to seek their ways.

Verse five then sings, “I have hated the congregation of evildoers ; and with the criminal not will remain .” In this verse, David is saying that Israel still had those who broke the laws of Moses and promoted lives that were not righteous. Saul was an example of that. Samuel had sons who did not follow in his ways. So, there were pockets of people calling themselves Israelites, but who were the ones retaining their own souls, while doing lip-service to Yahweh and Moses. David is saying that one whose soul is married to Yahweh will find disgust in those who do evil works; and, he will not add any support to those who think of ways to sidestep Mosaic Law.

Verse six then says, “I will wash in innocence my feet ; so I will walk about your altar Yahweh .” Here, the Hebrew word “kaph” means, “hollow or flat of the hand, palm, sole (of the foot), a pan,” such that the standard translation would be “hands.” In the Tabernacle, according to the decrees of Exodus that a “bronze laver” was constructed for the priests of the Tabernacle to wash both their hands and their feet, before going to the altar of sacrifice. [Exodus 30:17-21] As feet are dirtier than hands, from walking in sandals in dusty ground, it is more important to see “feet” as that area [the sole or instep] least likely to be clean. The aspect of Jesus washing feet needs to be seen here. Each body in submission to Yahweh is a sacrifice upon His altar. Thus, the Hebrew word “sabab,” which means “to turn about, go around, surround,” is viable in translation as “will walk about.” As for “innocence,” instead of water to bathe in, the outpouring of Yahweh’s Spirit is the “innocence” that cleans a soul.

Verse seven then sings, “that I may hear of the sound of thanksgiving ; and relate all your wonders .” This is David singing that all who are the wives of Yahweh are not silent about His presence within them. There is the singing of praises for all He does. It is not just one guy telling everyone how wonderful it is, when no one else could hear that as anything more than selfish bragging. This sings of the widespread glory given Yahweh from His faithful.

Verse eight then says, “Yahweh I have loved the dwelling of your house ; and the standing place , tabernacle of your gloriousness .” In this, the first half of the verse sings about Yahweh “dwelling” within one’s being, such that David was the “house” in which Yahweh lived and gave him true life [eternal life]. The second half is then relating to the Tabernacle, where the Ark and the Covenant was where Yahweh rested between the Cherubim.

Verse nine then sings, “not do gather with the sinners my soul , not with men bloodthirsty for my life .” This is David singing about his knowing that there were enemies that wanted to kill him. This verse can be seen as the truth of Jesus saying to “love your enemies and pray for those who persecute you,” because “[Yahweh] causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.” The way to love your enemy is to leave them alone to hate you, while you pray Yahweh will lead them to righteousness, without your presence igniting hatred within them. Faith in Yahweh working miracles without one’s presence needed elsewhere, which means sometimes it is better to stay in a state of love oneself, while others find the same.

Verse ten then says, “who in one’s hands a wicked scheme ; and whose right hand is full of bribes .” In this, the mention of both “hands” says one who plots evil against others has put his or her own soul in the “hands of wickedness.” This says “one’s hands are full,” which does not leave any room for anything other than evil doings. Because the “right hand” [“yamin”] is typically a statement of that which leads a soul, when it is holding “bribes” it has been paid by Satan in material gains, none of which will have any lasting value. Rather than be at the “right hand” of Yahweh, as His servant, with Him leading one’s soul, one’s soul has been sold for thirty pieces of silver.

Verse eleven is where the non-existent “Lord” was removed above. It literally sings, “but I in my integrity will walk , ransom me and show favor to me .” Following a verse that says the wicked will waste their time planning to get rich and powerful, at the expense of others, David is now saying his soul will not be distracted by such temporary profits. He will reject bribes because Yahweh will maintain his “integrity” and committed state of divine being. When the Hebrew word “padah” is read as “ransom me,” rather than “redeem me,” David is saying he sacrifices himself to be the “bribe” that draws others to Yahweh. David is willing to be used by Yahweh, trusting that whatever happens to his body of flesh, his soul will be promised “favor.”

Verse twelve then says, “my foot takes a stance in uprightness ; in the assemblies I will kneel to Yahweh .” This sings of the stability that comes from having the “integrity” of David and the patience of Job in one’s soul, married to Yahweh’s Spirit. All who share this inner presence, as an “assembly” of His wives who are all known truly as Israelites, the kneeling to Yahweh is a restating of the wedding vows. All who acknowledge the Covenant as their contract to be the people of Yahweh, they must all “kneel” in submission of their souls to His presence, in order to live up to that agreement.

As the accompanying Psalm to the Job reading, to be read on the nineteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is stated in the theme of verse one: Let Yahweh govern your life, so you walk with the integrity of Job. Yahweh boasted to Satan how faithful Job was. It should be one’s ministry to be equally committed to walking with true faith that is unwavering. Only with that commitment can others see Yahweh on your face and feel His presence.

Jeremiah, Language, Teaching

Jeremiah 4:11-12, 22-28 – Yahweh speaking of Judgment Day

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[11] At that time it will be said to this people and to Jerusalem: A hot wind comes from me out of the bare heights in the desert toward my poor people, not to winnow or cleanse—[12] a wind too strong for that. Now it is I who speak in judgment against them.

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[22] “For my people are foolish, they do not know me; they are stupid children, they have no understanding. They are skilled in doing evil, but do not know how to do good.” [23] I looked on the earth, and lo, it was waste and void; and to the heavens, and they had no light. [24] I looked on the mountains, and lo, they were quaking, and all the hills moved to and fro. [25] I looked, and lo, there was no one at all, and all the birds of the air had fled. [26] I looked, and lo, the fruitful land was a desert, and all its cities were laid in ruins before Yahweh, before his fierce anger.

[27] For thus says Yahweh: The whole land shall be a desolation; yet I will not make a full end. [28] Because of this the earth shall mourn, and the heavens above grow black; for I have spoken, I have purposed; I have not relented nor will I turn back.

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In verses eleven and twelve, the Hebrew word “rū·aḥ” (“ruach”) is repeated, which has been translated as “wind.” Such a translation is just if this were not Yahweh speaking to His sinful people. Because Yahweh is the supreme deity that is all Spiritual, then this word must be read on a spiritual level that speaks of the “souls” – “breaths” of life – that will be removed from these “daughter of my people” (from “bat-‘am·mî,” translated above as “my poor people”). This reference to “daughter” says Yahweh’s true people had left children that were bridesmaids-to-be (as a “daughter”), just as were their parents, who settled Canaan and called that land theirs by Yahweh’s desire. The gift of physical land was a wedding gift to the people whose souls were married to Yahweh. This is not the same (but comparable to) the gift of “breath” to the earth that forms a body of flesh. Each “daughter of Yahweh’s people” had been given a body of flesh at birth – first “breath” – when their souls were freely given as gifts by Yahweh into the material realm. To make a claim to physical land their ancestors – true Israelites – had, as wife-souls of Yahweh was a false claim. Thus, with their souls removed from their bodies (like those daughters of Yahweh’s people would be removed from “Jerusalem”), those “breaths” of life would come stand before Yahweh’s throne, where He would “speak judgments against” those souls. These verses were chosen to be read selectively, prior to the remaining verses: 22 to 28.

In verse twenty-two, words stating: “foolish” (“’ĕ·wîl”), “they have known” (“yā·ḏā·‘ū”), “silly” (“sə·ḵā·lîm”), “them discerning” (“nə·ḇō·w·nîm”), “the wise” (“ḥă·ḵā·mîm”), and “not they have known” (“lō yā·ḏā·‘ū”) all reflect upon human intellect. Human intellect – the Big Brain disease – never leads one to sacrifice self to Yahweh in divine spiritual marriage. Instead, it makes them “fools” who act “silly, trying to “discern” the most profitable path to travel, such that human “wisdom” only leads to acts of evil. They have no spiritual insight that allows “them to know” how good works are done.

In verse twenty-three, Yahweh said through Jeremiah, “I beheld the earth , and lo! without form and empty ; into heavens and no light .” While this makes it appear that Yahweh was the Creator of the universe, making Him be All-Knowledge and All-Powerful, the intent of this verse is to state the metaphor of humanity. The “earth” is the flesh” into which Yahweh breathes a soul, The flesh is incapable of setting its “form,” because it is “void” of life without a soul. All “earth-flesh” is dead, meaning all souls breathed into dead matter are imprisoned in a mortal state of existence, all flesh being bound to die. The metaphor of “light” is the awareness of the truth that allows human souls realize Yahweh is the escape from this prison that always ends in death (while a soul is eternal, coming from Yahweh). The “light” is then the soul of Yahweh’s Son being sent into lost souls that turn to Yahweh in divine marriage. The “light” can only come from Yahweh’s “Spirit” (the metaphor for “heaven”) making that resurrection possible. The “fools” of Jerusalem denied this, which is only capable of being known when one’s soul has married Yahweh. The Big Brain disease blocked the Jews from seeing by this “light.”

Verses twenty-three through twenty-six all begin with Yahweh saying, “I beheld.” Verse twenty-five ends with a samekh, which indicates closure of a thought or series of thoughts. Since verse twenty-one also ended with a samekh, a new series of thoughts was begun in verse twenty-two, ending in verse twenty-six. Four of these verses relate to what Yahweh “saw.” Verse twenty-four then speaks of the “mountains” that “trembled” and the “hills” that “moved back and forth.” Since the ”mountains” and “hills” are elements of the “earth,” they become metaphor for the humans who tower over others (the “hills”) as their kings. For as powerful as those rulers of the “earth” are,” Yahweh “beheld” them “trembling” in fear, when released from their “mountainous” bodies of flesh and stood as naked souls before Yahweh throne for Judgment. The “mountains trembled” because they were the rulers that forced the “hill” to move back and forth,” depending on the latest whims coming from the Big Brains possessed by the kings and their court of thinkers. The ”hills” were seen to always follow those whims of rule, none of which led them to commit their soul to Yahweh in marriage.

Verse twenty-five then speaks that Yahweh “beheld” that there was “no Adam” or “no man” that represented His Son in those “mountains” and “hills.” None of them had that “light” given to them “Spiritually.” When the Hebrew construct “‘ō·wp̄” is translated as “birds,” it misses the truth that “oph” means “flying creatures.” When the spirituality of this message is realized, the “flying creatures” reflect the “elohim” of Creation, or the “angels” that Yahweh has commanded to serve mankind. That service is only for souls married to Yahweh; so, a lack of wife-souls in Yahweh’s name, reborn as His Son, means all the “angels of spirituality have fled.”

Verse twenty-six then sings about Yahweh having “beheld!” the “fruitful land” that was the truth of “Israel” had become a “wilderness.” When “fruitful” means becoming a true “fruit” of the Spiritual vine, the ‘wilderness” says there were no souls in flesh reborn as Adam-Jesus, ministering to the needs of lost souls. This “wilderness” is then described as “all the cities having been broken down in the presence of Yahweh.” That translation misses the intent of “broken down” also meaning “pulled down” (“nathats”) and “in the presence of” actually says “their faces” (“mip·pə·nê”). This then says none of the gathering of people in “cities” (places of “excitement”) would find them wearing the “face of Yahweh,” as the First Commandment (the first vow of divine marriage) states. Without that “face” leading their souls, it having been “pulled down” by royal orders of kings, the places intended to be “fruitful” had fallen into a wasteland of wild grapes. This state of negligence caused “the face [of Yahweh] to show anger in His nostrils.” The ”breath” of life will “face” Judgment when separated from their precious “earth.”

Verse twenty-seven then simply says, “Thus says Yahweh: desolate will be all the earth ; and yet a full end I will not make .” Here, again, the word “earth” (“erets”) is metaphor for “flesh.” The “waste” or “desolation” of the “flesh” simply means that the “flesh” is made of death and bound to return to that state, when the “flesh” can no longer support a “breath” of life (a soul). To then find that the death of the “flesh” “will not make a full end” says the soul that was imprisoned in a body of “earth” still lives, as it is eternal, coming from Yahweh. To “not make a full end” means a soul that has erred and followed the flawed logic of a Big Brain will find it release from an “earthly” prison temporary. The result is reincarnation, where the Judgment of a wayward soul is to return into a body of “earth” and try again. Sadly, those souls who once filled the scope of “mountains” will return as a simple “hill” or plain.

Verse twenty-eight then says that Yahweh – the true King – has made a Law that will not be changed. Human kings use Big Brains to make adjustments to Law, to suit their needs. This gets their souls into a “mountain” of debt that must be paid. Yahweh will make no such adjustments to His Covenant for divine marriage. If a soul agrees to the terms and fully and willingly submits to serve Yahweh forever, He will erase their sins by the Baptism of His Spirit; and, then He will send in the soul of His Son to maintain compliance of that agreement, forever and ever.

Language, Psalms, Teaching

Psalm 14 – Do not be a fool of heart

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1 The fool has said in his heart, “There is no elohim.” *

All are corrupt and commit abominable acts; there is none who does any good.

2 Yahweh looks down from heaven upon us all, *

to see if there is any who is wise, if there is one who seeks after elohim.

3 Every one has proved faithless; all alike have turned bad; *

there is none who does good; no, not one.

4 Have they no knowledge, all those evildoers *

who eat up my people like bread and do not call upon Yahweh?

5 See how they tremble with fear, *

because elohim is in the company of the righteous.

6 Their aim is to confound the plans of the afflicted, *

but Yahweh is their refuge.

7 Oh, that Israel’s deliverance would come out of Zion! *

when Yahweh restores the fortunes of his people, Jacob will rejoice and Israel be glad.

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Verse one in this Psalm 14 makes it a natural as a companion for the Track 1 Old Testament reading selection from Jeremiah 4. In verse twenty-two of Jeremiah 4, we read “for ׀ foolish my people , me not they have known , children silly they , and none have understanding them ; wise they do no evil , but to do good not they have knowledge .” This makes David singing, “has said the fool in his heart no elohim , they are corrupt , they have done abominable works , none who does good .” Both say the rejection of marriage to Yahweh and the subsequent receipt of His elohim Adam-Jesus within their individual souls (to lead them to acts of good) means the result for such unwed souls is to do evil and set up a Judgment by Yahweh that reflects their transgressions.

In verse two it is nice and sweet to imagine Yahweh floating on a cloud somewhere in outer space, where He “looks down” on all us tiny speck on planet earth. The verse must be read as metaphor. A viable translation of the Hebrew word “looks down” is “overhangs” or “overlooks” (from “shaqaph”). When “from heaven” (“miš·šā·ma·yim”) is understood to be metaphor for “in the Spirit,” where “heaven” is the presence of Yahweh within (not in outer space), then David is singing about the soul of a wife of Yahweh has His Spirit always “overseeing” one’s life in service to Him. When the NRSV translates “all of us,” that gives the impression that Yahweh plays no favorite and is present in all souls in human flesh. That is a false concept and not what is written. The literal English translation has David singing of “the sons of Adam” (from “bene-adam”). The “Sons of Adam” are all those souls that have been sent the “elohim” of Yahweh that is His Son, making them be reborn as “sons of men.” With Yahweh watching and His Son resurrected within a soul imprisoned in flesh, it is then “to see if there are any who understand ; who seek elohim .” This means Yahweh sends His Son’s soul into saints, who then minister to the lost souls that seek salvation and want to “understand” – where the Hebrew word here means “to be prudent” (from “sakal”).

In verse three, Yahweh inspired David to sing that those souls who “turned aside” the proposal from Yahweh to marry Him divinely and surrender one’s soul loving to His Son’s direction will be those “who have become corrupt.” From having corrupted souls, “none” of them “does good.” The ability to do “good” is totally dependent on the Son of Adam being led down a path of righteousness, which cannot be traveled without his guidance. While some may attempt to go “good” by adhering to the Law passed to the Israelites from Yahweh through Moses, their lack of “understanding” will lead them to question right from wrong, so “not one does” the right thing without the whisper of Adam-Jesus as their inner Lord.

In verse four, Yahweh has David ask the question, “have no knowledge?” This relates back to the “no not one” statement that ends line three, proving that the “no not” is referring to the “understanding” of verse two. This is “knowledge” of the Law, which is the marriage vows that must be willingly agreed to before divine union with Yahweh can take place. Those who “turn aside” this agreement do not “know” what the agreement means. When David then sang for Yahweh, “all workers of iniquity that eat up my people they eat bread.” This must be read as a double-edged sword of knowledge, where the souls led to sinful lives destroy those servants of Yahweh as their physical “bread.” They profit materially on their destruction. However, those souls married to Yahweh “eat the bread” of heaven, which is spiritual food that is fed to them by their inner “elohim” – Adam-Jesus. Those without divine wisdom (“knowledge”) are “fools” (from verse one) because they “do not call upon Yahweh.” They do not answer His call for divine marriage to their souls. They “turn aside” Yahweh for ignorance and wickedness.

In verse five, David placed a vertical bar after the word “there” (“sham”), which forces one to pause and reflect on where “there” is. It is the earth or worldly plane of existence, where their flesh feels quite at home, as dead matter waiting to return to dust and ash when its soul departs. This says those who reject Yahweh in marriage have no place other than the material realm to think they are gods. Their souls know the truth of Judgment, however, which is why those whos souls have been sold for “there” will only know “great fear.” That “fear” is the afterlife, which they keep denying, but their souls keep letting them know the guilt of their ways. They see those souls who are married to Yahweh (from David’s perspective this is those of true Israel) and see how they are led “to righteousness” unlike them, which can only be due to their advocate or assistant that guides them on that path – their “elohim” from Yahweh.

Verse six sings that it is the “righteous” “who counsel the poor” of soul, letting them know the great “shame” of not following the Law – the marriage vows between a soul and Yahweh. Once the sinners feel the “shame” an know their souls are responsible for their past sins, the ministers of truth let them know that “Yahweh” is their only “refuge.” To find that shelter, they must repent and find love in their hearts for Yahweh and His Savior.

In verse seven words that appear to be proper names confuse the meaning of this verse. The word “Israel” means “Who Retains the elohim of Yahweh,” which is the truth of the name of the people under David, who became like their leader-king-minister as a nation of people that were all “Who Retained the elohim of Yahweh.” The word “Zion” means “A Dry Place,” with the name “Jacob” meaning “Supplanter.” When this is realized, the verse says: “who gives out of a dry place the salvation who retains who retains Yahweh’s elohim the captivity of his people ; let rejoice supplanter , be glad who retains Yahweh’s elohim .”

This says a lost soul is “a dry place” that cannot offer “salvation” – the Hebrew word from which the name “Jesus” comes (“yeshuah”). The “captivity of his people” is another ‘cuts two ways’ statement, where those “dry” hold subjects “captive” to their rules; but souls married to Yahweh are replenished with living waters and “captive” to everlasting life. Therefore, David sang, “rejoice” to those who “supplant” the “dry place” of a sinner and receive the “gladness” that comes from Yahweh’s elohim as one’s Lord within.

Exodus, Language, Teaching

Exodus 32:7-14 – The prophecy of Moses reviewing modern Jewish sinners

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[7] Yahweh said to Moses, “Go down at once! Your people, whom you brought up out of the land of Egypt, [8] have acted perversely; they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, `These are eloheka, O Israel, who brought you up out of the land of Egypt!'” [9] Yahweh said to Moses, “I have seen this people, how stiff-necked they are. [10] Now let me alone, so that my wrath may burn hot against them and I may consume them; and of you I will make a great nation.”

[11] But Moses implored Yahweh elohaw, and said, “Yahweh, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? [12] Why should the Egyptians say, `It was with evil intent that he brought them out to kill them in the mountains, and to consume them from the face of the earth’? Turn from your fierce wrath; change your mind and do not bring disaster on your people. [13] Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, `I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.'” [14] And the Lord changed his mind about the disaster that he planned to bring on his people. פ

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The first thing that must be realized from these verses is they come from a prophetic vision Moses was shown by Yahweh. Moses went up Mount Sinai, stayed forty days and came down with the Covenant, which the people all agreed to. That was the ancient history told in Exodus 19, with the Ten Commandments listed in Exodus 20. There was no second trip up the mountain, broken tablets, or a golden calf. All that is foretelling of a future break from Yahweh. It is from that perspective that these verses must be read.

In these verses we read how Moses argued with Yahweh about destroying the people. That matches the prophetic story of Abraham arguing with Yahweh about there being some number of good people in Sodom; so, that evil city should not be destroyed. Saints like Moses and Abraham never argued with Yahweh. A soul married to Yahweh does everything Yahweh commands. Like Ezekiel when asked about dry bones living, they all respond, “Yahweh, you know.” That means nobody can think greater than Yahweh. It is a moot point.

In verse seven, where we read, “Yahweh said to Moses,” this must be understood to be non-verbal, as in no way physical speech involving mouths, lips and tongues. It is a statement of Yahweh communicating to the soul that had been Moses, on earth, at one time. It is no different than reading the Yahweh brought word to Jeremiah. It is not physical speech, but spiritual awakening of a soul by Yahweh.

For Yahweh to then say, “go down,” this makes one imagine Moses is atop Mount Sinai, when the soul of Moses is most divinely elevated into the spiritual real, no longer a part of the material. The command from Yahweh then says, “go descend,” which means to return spiritually to the worldly plane of existence.

The reason for Yahweh to send the soul of Moses back to the earth is to witness how “have corrupted your people , whom you brought out of the land of Egypt .” In that, the words translated as “land of Egypt” must be read as “the flesh married to tragedy,” which is metaphor for “earth-land” and the meaning behind the name “Egypt.” This says that the “corruption of the people long before led by Moses to marry their souls and flesh to Yahweh” is they no longer honor that spiritual union. The ”corruption” says the souls of their children’s children have returned to being “married to tragedy.”

When verse eight says “they have turned aside quickly out of the way which I commanded them,” this says they have broken their marriage vows to Yahweh, “turning Him aside” so they can have adulterous affairs, all while still claiming to possess Yahweh’s name in marriage. Yahweh’s “commands” are the Covenant, unto which all souls had to wholly agree to, out of love and willing submission to Yahweh’s care.

Yahweh then informed the soul of Moses that the “corruption” of the “people” was demonstrated in the symbolism of having “made themselves” gods, who can change their religious practices (righteous ways) to suit their needs, not Yahweh’s commands. The act that signified them “making themselves” gods was a “calf molded.” This must be seen as a return to pagan god worship, where the precession of the signs of the zodiac reflect the nature of godly worship on earth. Prior to the age of Yahweh (Aries, the Ram) was the age of Taurus, the Bull. The “calf” reflects the ancient worship of Ba’al, who was served by many lesser gods. Egypt was a land of polytheism, where worship of the Bull was an example of that. The sign of Taurus (an earth sign) is then a clue that Ba’al worship was for material gains. The age of Aries would signify a single God (Yahweh) of worship, whose leadership would protect the flock.

With this being a prophetic vision of a distant future, far away from the physical time of Moses on earth, the “molding of a calf” is then a projection into the future that rejects the one God philosophy, as well as that of the age of Pisces, which is the time when Jesus would lead souls to connect to the spiritual world while still in the flesh, by being resurrections of his soul. The Second Commandment that says, “Thus shall not make of yourselves any idol,” this says the “molded calf” was a projection of self-image, as a god. It should also be grasped that “a calf” is not a representation of a male yearling lamb that is blemish free, which each family was commanded to sacrifice and spread its blood over the doorframe.

When Yahweh then told Moses, “the people worshipped it and sacrificed to it and said these your gods”. This says the “people worshipped” themselves as their own self-gods. The Hebrew word “eloheka” is a second-person plural masculine singular construct, where “elohim” is not the soul of Yahweh’s Son resurrected within each (that would be the lamb, not a calf), but each soul (an eternal spirit) seeing itself as a “god” (el), collectives as “your gods” (“eloheka”). To “worship” self and make “sacrifices” to an “idol of self” says the “people” had changed from a commitment to Yahweh (self-sacrifice unto Him) and moved to deify themselves as “gods” in His place.

In the whole story (not read today), the people supposedly became worried that Moses had not returned in forty days. The projection of this fear into a prophesied future says the failed Israelites – the Jewish remnants that had been overrun, scattered and enslaved to foreign powers – had lost faith that any promises made by Yahweh were recognized by anyone else in the world. The formation of a golden calf is then the Jews claiming to be gods on earth, due to Moses leading them to a Promised Land. That Promised Land, however, had been taken away from the Jews by greater powers then they possessed (the Ottoman Empire and Arab influence). They then “molded a calf to worship and sacrifice unto” so they became known as the bankers-jewelers-moneychangers of the world. This known history says they saw Moses (and Yahweh) had forsaken them; so, they took measures into their own hands and made themselves gods for the world to reckon with, out of financial necessities. The golden calf is the influence the Jews wield today, as a vast minority that controls the vast majority by having become the gods of wealth, power and influence. This is the corruption that should be seen in this story in Exodus 32.

After verse eight has the “people worshiping and sacrificing to gods,” Yahweh tells Moses that was the “corruption” of “Israel,” which Moses had “brought out of the flesh married to tragedy” (“out of the land of Egypt”). This places focus on the meaning behind the name “Israel” (“yiś·rā·’êl”), which is “Who Retains the el of Yahweh” within his or her being. This is the “el” of the “elohim” that is the soul of the Son of Yahweh – Adam-Jesus. It is not the “eloheka” of self-worship, as those “elohim” are the fallen angels who were cast within the earth, as punishment for tormenting humanity. A third of those “elohim” were those listed thirty-two times in Genesis 1, as the “elohim” created by Yahweh to do the work of His Creation. In Genesis 2, we read the story of a “Yahweh elohim” thirteen times, which is the “elohim” made by Yahweh to be placed within humans to save their souls.

In verse none, Yahweh again speak spiritually to the soul of Moses. Here, Yahweh says, “I have seen the people here , and indeed people stiff-necked it .” In this translation, the Hebrew construct “haz·zeh” (from “zeh”) means “this, here.” As “here,” this projects Yahweh speaking to the soul of Moses about a change of place, from there to “here,” whit “here” a change to “corruption.” The next key word is the combined words “stiff-necked” (from “qə·šêh-‘ō·rep̄”), where “qasheh” means “hard, severe” and “oreph” means “back of the neck, neck.” To place these two words together as one, which has “stiff-necked” defined as “haughty or stubborn behavior,” this misses the point of intention. The “hard” or “severe” element of the “back of the neck” is the strong muscles a ram has, connecting the shoulders to the skull. Those “hard-necked” muscles protect the ram from fatal injury when butting heads with other rams during mating season. The intent of what Yahweh said to the soul of Moses is less about how “haughty” the Jews act from self-worship (although that is true) and more about them thinking they can butt heads with Yahweh, when the Covenant calls for them to be gentle lambs, because physical strength is meaningless in the long term of eternal life.

In verse ten is evidence that this is a prophetic dream that Yahweh led the soul of Moses to perceive, when his soul “descended” to a future time on the material plane. We see that when Yahweh told the soul of Moses, “let alone remain me , so that may burn anger my wrath against them and I may consume them ; and I will make of you people great .” This implies that Yahweh needed to tell Moses to “leave off” trying to stem His “burning anger” that Yahweh said what He would do. For Yahweh to say, “I am going to do this,” then to not do that would make Yahweh a liar. There is no reason for Yahweh to tell Moses what He is going to do. All He needed to say spiritual in reality is, “Watch this.” The truth of “burn my wrath against them and consume them” speaks of the souls of the “people.” That “wrath” will come to all sinners on each’s own personal Judgment Day. Those souls will be consumed by Yahweh, like a fish consumes her young fish, before spitting them back out when it is safe for them. When Yahweh says “let alone remain me,” this is a statement of Judgment being a ‘one-on-one spiritual encounter, as Judgment between each corrupted sinner and Yahweh. When the semi-colon leads to a refreshing statement that says, “I will make of your people great,” this says reincarnation – after a stern chat in Judgment – will indeed have a transformative impression of some souls [but not all, by far]. Those who “will be made great” will be those who followed the guidance of Moses and submitted their souls to marriage to Yahweh, cleansing by His Spirit and the resurrection of His Son’s soul in virgin souls. That is the truth (and always is the truth) of Israel.

In verse eleven we find Moses appearing to “plead with Yahweh,” when that is actually not the intent of the words written. When the truth comes forth, verse eleven is making a statement that the opinion of Moses has changed, making it the people arguing for their corruption as just. The literal English translation can actually state, “and weakened Moses , the face Yahweh his elohim , and said , why Yahweh does burn hot your wrath against your people , whom you have brought out of the flesh of marriage to tragedy , with power great and a hand mighty ?” In this, the Hebrew word “challah” has been translated as “pleaded,” when it means “to be weak or sick.” This becomes a major statement that the perfect soul of Moses cannot become “weak,” meaning it is the people associated with his ancient actions that have become “sick,” while using the name Moses as their ticket to heaven.

Next, the Hebrew construct “’eṯ-pə·nê” has been translated as simply “with,” when it means “the face.” This is the First Commandment being stated, as all the wife-souls of Yahweh can wear no other “face” before them in His presence than His. Thus, it is the “face of Yahweh” that has become “weak” or “sike,” which is relative to Moses. In that name, the meaning behind it can mean “hidden” or “covered,” which says the “face of Yahweh” has become “covered,” which has resulted in the people being “weak” in their commitment to Yahweh, as taught to their ancestors by Moses. This “covering” hides another “elohim” as the “face” they argue their case against Yahweh wearing. They imply in their argument that the “mighty hand” of Yahweh – his agent Moses – made the people who they have become (much later in time).

Verse twelve then has the people continue to argue their point, saying “why will speak of marriage to tragedy and say , from evil he brought them out to kill them in the mountains , and consume them above the face of the flesh ; and return with anger and console yourself from this evil of your people .” Here, the insult is saying Yahweh would “kill” (from “harag”) anything. First of all, Yahweh breathed life into dead matter, when each eternal soul was placed into a body of flesh. Because a soul is eternal, it cannot be killed. Because flesh is death waiting to return to death (when a soul can no longer be retained for the impression of life), that dead cannot be killed. To repeat “Egypt,” while referring to a future “marriage to tragedy,” the question is the illogical, “If you saved us from evil ways before, why not save us from our return to evil ways now?” The Hebrew word “ūḇ” (from “shub”) means “to turn back, return,” which is the threat of reincarnation for souls committing evil in the name of Yahweh (and Moses). Yahweh never needs “to console himself” from any Judgment decisions He makes on a soul, as all are just and appropriately fit the crimes committed.

In verse thirteen, the illogical argument tells an omniscient and omnipotent Yahweh to ‘remember Abraham Isaac and Israel (not Jacob).” The names mean “Their Protection” (“Abraham”), “Laughter” (“Isaac”), and “Who Retains the el of Yahweh” [the soul of Adam-Jesus], which in essence intends to “remind” Yahweh of the lineage that is “their protection” from death, allowing them to “laugh” at the threat of Judgment, because their ancestors were married to Yahweh (not tragedy), thereby granting all of their descendants the freedom to do evil and bad deeds, if they so choose. The illogic of this argument is they do not understand that the numerous “stars of heaven and all the land” means those souls who burn bright with the light of truth coming from the Son within their souls, where the Spirit has made that possible and “all the flesh” that meets that description are the true descendants of Abraham, Isaac, and Jacob, all as “Israel.” That is spiritual descendance, not bloodline from sinners.

When verse fourteen is then seen to read, “so consoled himself Yahweh from the evil , which he said he would do to his people .” This cannot be seen as the truth being clearly stated. It says Yahweh knows the material realm, where breaths of life are imprisoned in bodies of dead flesh temporarily, with the majority of that time on earth being urged to sin against Yahweh by Satan and his underlings, is the only place where sin, evil and bad ways can exist. None of that is allowed in the spiritual realm, where Yahweh and His Son are one with the souls of saints that have been saved. The “consolation” is the continued influence of those saints, who all minister in the name of the Son. They would be the prophet that would repeat the wrath of Yahweh is coming … if evil ways are not turned aside and souls bow down in subservience – lovingly – to Yahweh. After all, the “people” of Yahweh are not those souls who argued against Yahweh for their right to sin. Yahweh’s “people” are those soul reborn in the flesh as His Son, in His name.

Language, Psalms, Teaching

Psalm 51:1-11 – David’s prayer for redemption

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1 Have mercy on me, elohim, according to your loving-kindness; *

in your great compassion blot out my offenses.

2 Wash me through and through from my wickedness *

and cleanse me from my sin.

3 For I know my transgressions, *

and my sin is ever before me.

4 Against you only have I sinned *

and done what is evil in your sight.

5 [4] And so you are justified when you speak *

and upright in your judgment.

6 [5] Indeed, I have been wicked from my birth, *

a sinner from my mother’s womb.

7 [6] For behold, you look for truth deep within me, *

and will make me understand wisdom secretly.

8 [7] Purge me from my sin, and I shall be pure; *

wash me, and I shall be clean indeed.

9 [8] Make me hear of joy and gladness, *

that the body you have broken may rejoice.

10 [9] Hide your face from my sins *

and blot out all my iniquities.

11 [10] Create in me a clean heart, elohim, *

and renew a right spirit within me.

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Verse one includes information that explains the context of this song. Not sung aloud is: “a psalm of beloved [David] when went towards gift [Nathan] the prophet ; after he had gone into the daughter of oath [Bathsheba] .” This says David went to Nathan to beg for forgiveness for his sins and that was the divine inspiration that came to David in song. This notification lets the reader-singer realize that David felt the guilt of his sins and understood he would have to pay for them, according to whatever Yahweh would place before him in life. While these verses from Psalm 51 are companioned with the Track 2 Old Testament reading selection from Exodus 32 (a prophecy of future failures to come, just like this set of failure to one saved soul), the difference must be seen in how David confessed and repented, while the futuristic “corruption” of Moses – brought down to dirt level by sinners who were arguing for the right to sin – refused to hear Yahweh speak of their Judgment coming at their deaths. The future (our modern times included) rejects feelings of guilt and the reality of Yahweh.

David was like Adam and his wife-companion, who were made perfect and placed in an idyllic surrounding, with Yahweh knowing they would eventually sin – a necessary evil for the betterment of mankind. David was a saint placed in an idyllic environment where the people followed his guidance, in the same way future Christians would follow Jesus. Jesus had to die for Yahweh’s plan to have its full effect; and, David had to sin so the people he would leave behind in his death would be forced to maintain the ways David taught them or face becoming the first steps towards the prophecy of Exodus 32. This means David’s soul would be forgiven by Yahweh, as he repented, while not realizing his sins were necessary evils that would leave young Solomon in his wake.

Once we know why David was moved to write this psalm, he began verse one as shown above, asking his “elohim” to “show favor” to him or “have mercy” upon his soul. It is vital to know that David knew the name of Yahweh, having sung it loudly many times in his songs. Psalm 51 has zero namings of Yahweh. Instead, David wrote “elohim” five times (twice in these selected verses for singing aloud), with another use of “elohe,” which is the same masculine plural form of “elohim” with “the” constructed into the word. My reference source (BibleHub Interlinear) shows a heading for this psalm, which is “Create in Me a Clean Heart, O God.” The ”O God” is the failure to accept the masculine plural word “elohim” as not translating as the masculine singular (“God”). Rather than see David was not praying for forgiveness to “the gods,” like some polytheistic pagan, and see “elohim” as the title given to the Son of Yahweh (His “Yahweh elohim”) of Genesis 2, English translations refuse to see David praying in song to his own, personal elohim” – his Adam-Jesus that was merged with his soul and his Lord within – such that David had Nathan to tell David what Yahweh thought about his sins, but his source of inspiration for all his psalms was his inner “elohim;” and, David did not want to lose that Son of Yahweh leading him.

In the remainder of verse one, David sings to his inner “elohim” to “wipe out” David’s “transgressions.” This is a return to the pure state of being that a soul Baptized by the Spirit of Yahweh causes. That “wiping clean of transgressions” is what makes a soul-flesh be worthy of receiving the soul of Yahweh’s Son to resurrect within a virgin womb – a cleansed soul-flesh. This means the Son of Yahweh cannot exist within sinners; so, David was begging for redemption, so he could continue to hear the whispers of divine guidance sent to David through His Son. Because David would continue to be led by divine insights, his sins were planned by Yahweh, meaning His Son would have to withdraw and withhold guidance, so David could act as would any mortal king, whose heart lusted from unchecked worldly power.

In verse two, David sings (as translated above): “Wash me through and through from my wickedness and cleanse me from my sin.” That, obviously, is a request for another outpouring of Yahweh’s Spirit upon David’s soul, so his past sins would be forgiven. In the written text (not shown in the NRSV translation), this is written: “har·bêh [ he·reḇ ] ( kab·bə·sê·nî ) mê·‘ă·wō·nî ;” which literally translates into English as “bring in abundance [ much great amount ] ( to wash me ) from my guilt of iniquity ;”. In the brackets and parentheses, David sang silently or spiritually, so the words written cannot convey a physical request for a large amount of water to bathe his body clean. The enclosure marks are speaking to his inner soul, which was in union with the Yahweh “elohim” sent to be David’s Lord, when just a child of Jesse, anointed by Samuel physically, Anointed by Yahweh spiritually. This confirms that verse one sought his “elohim” to be within his soul.

In verse three, David admits his sins are his and they will remain for him to pay for the rest of his life.

In verse four, David says he knows his soul had “separated from” his “elohim,” which admits he acts alone in his sins. His actions were “evil in the sight” of Yahweh’s Son. This means David followed the whispers of Satan, when he split the dual soul arrangement (his soul following his elohim as his Lord) David had no protection against the worldly influences to sin. That “spoken” by the elohim is the word of Yahweh; and, David knows his soul will stand before Yahweh in Judgment, after the remainder of his life on earth has ended. David knew his “elohim” was “blameless” for the sins done by David, as pointed out to him by Nathan.

In verse five, the element of “in sin conceived me my mother” can be read metaphorically as the world or planet earth is the “mother,” who forms a body of flesh in her womb to receive a soul. Because all of the physical realm is death, without any breath of life (souls from Yahweh) all souls are breathed into flesh that will always seek sinful ways. This means David is singing about the natural urges within flesh that will always lead to transgressions, if the soul has not married Yahweh, been cleansed by His Spirit, and reborn as His Son as Lord over that soul-flesh. The only way to avoid sins that naturally beacon is to stand behind Adam-Jesus (in his name) and let a divine spirit reject material influences.

In verse six, David singing, “behold! truth you desire in inward parts ; and in the hidden , wisdom you will make me to know .” This sings about the presence of the Yahweh elohim that is Lord over David’s soul and flesh. The “inward parts” (from “tuchah”) means the innermost being, which is one’s soul. The soul is “hidden,” but it cannot find divine “wisdom” and “knowledge” alone. It must be married to Yahweh and be a soul where the Yahweh elohim has resurrected – two souls in one – Ephraim means “Doubly Fruitful” and the statement by Jeremiah – “Ephraim is my first born” – means two souls in one body of flesh, led by the soul of Adam-Jesus. It is then only from that divine soul presence, “hidden within one’s soul,” that true “wisdom” and “knowledge” comes.

Verse seven then states another request for a divine Baptism with Spirit that will wash away all of David’s sins. When he sings about “I shall be white,” this says “white” is the presence of light, where the light of truth exposes all sins, so they can be “purged.” This says sins come from the blackness that symbolizes an absence of light. As such, Baptism by the Spirit brings a great white light upon one’s soul.

In verse eight, David sings of the voice of his elohim bringing him “joy,” where his soul is enlightened. When he sings (NRSV above), “that the body you have broken may rejoice,” the literal English translation says, “it will rejoice , the self that has been crushed .” The Hebrew word “etsem” does not translate as “body,” but that can be seen implied from “bone, substance, self.” Still, David is not asking for healing of his body or bones, because his true need for “joy” comes from his soul (“self”) having lost touch with his elohim.

In verse nine, David is not telling his elohim to “hide your face from my sins.” Instead, he is stating that David let down the “face” of Yahweh that shone as the Son, so David’s sins came because he wore his own face, hiding that if his Saint within. Again, David knows that a sinful soul-flesh cannot justify a twin soul that is Yahweh’s Son within. The inner elohim leads souls in the flesh away from sin; and, that guidance is eternal and cannot be broken. This is a subtle clue that Yahweh planned for David to fall from grace, which meant His Son’s soul would withdraw from David and stay at a distance until reunited after David’s death.

In verse ten, David again stated the word “elohim,” singing: “a heart clean create in me elohim.” In that, the Hebrew word “leb” says “heart,” but infers the “inner man” or “soul.” This is David confessing that his soul has sinned and needs to be forgiven. When David then used the Hebrew word “ruach,” singing that he wanted a “spirit steadfast to renew within him,” the root Hebrew also means “breath,” which is synonymous with a soul. David is not begging for a body that can be forgiven crimes against humanity (as a king can break no rules set for a kingdom), but for a soul to be renewed eternally. That is the “steadfast” presence of the Adam-Jesus soul being one with one’s soul.

1 Timothy, Language, Teaching

1 Timothy 1:12-17 – How to find redemption

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I am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service, even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners– of whom I am the foremost. But for that very reason I received mercy, so that in me, as the foremost, Jesus Christ might display the utmost patience, making me an example to those who would come to believe in him for eternal life. To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

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Following the Track 1 Old Testament reading selection from Jeremiah, where Yahweh spoke through His prophet, saying how foolish if was to not know Yahweh, the Track 2 Old Testament reading selection from Exodus 32; where Yahweh showed Moses prophecy of the future when sinners will have broken the Covenant with Yahweh, while trying to defend evil deeds as their right; along with both supporting Psalms that sing of those who choose sin and those who repent their sins, this reading selection from 1 Timothy must be seen as the redemption of Saul, who changed his name afterwards to Paul. Everything that Saul was is what existed in a failing Judah and was foreseen by Yahweh to be the same in a failing Christianity today (long ago begun to fail). It is this connection that must be made, as the strong theme written in these selected verses (and all 1 Timothy 1) is “faith.” Faith (not beliefs) can only come when a soul has come to realize its need to marry Yahweh, be Baptized pure by His Spirit, and be the soul where the soul of Jesus can resurrect, becoming one’s Lord and guide that defeats all urges to sin.

In verse twelve is written the Greek word “piston,” which means “faithful.” In verse fourteen, Paul wrote “pisteōs,” which translates as “of faith,” in the Genitive case. This says “faith” is a matter of divine possession, coming from Yahweh. At the beginning of verse fifteen, Paul wrote a capitalized “Pistos,” which in a divinely elevated statement that “Faithful” is relative to a relationship with Yahweh. In verse sixteen, Paul then wrote “pisteuein,” which means “to have faith in, with that followed closely by his writing “autō,” which becomes a statement about “to his soul,” with the masculine singular being the soul of Jesus. This connects “faith” to the presence of Jesus. In verse thirteen, when Paul was listing his evil traits, prior to his becoming divinely changed, he wrote the word “apistia,” which says “to unfaithfulness.” Leading to that word Paul wrote, “epoiēsa en apistia,” which says, “I acted within to unfaithfulness,” where “within” means Saul’s acts of evil came from a lack of “faith” within his soul. Certainly, Saul was a devout Jew, who had the blood-lineage and the intellectual memorizations of Mosaic Law in his brain; but without Yahweh sending His Son Jesus to strike Saul blind for three days, Saul was content acting in evil ways, due to his lack of true “faith” … because he was full of intellectual beliefs. Beliefs are concepts told to believe, but when tested they can be proved false beliefs. Faith is the truth that comes from Yahweh, through the guidance of His Son Jesus “within;” and, the truth can never be found false.

All of this is then found confirmed in the capitalized words written by Paul: “Christō” (twice) “Christos” (twice), “Iēsou” (twice), “Iēsous” (twice), “Kyriō” (once), “Kyriou” (once), and “Theō” (once). Twice Paul wrote the Dative case that says, “to Christ to Jesus.” Once he wrote “Christ Jesus,” with similar written as “Jesus Christ.” Each word is capitalized, making each word separately written to be understood as a divinely elevated word that is directly relative to Yahweh. In the first example in the Dative case, Paul added to “to Christ to Jesus to this Lord of our souls.” In that, the Greek word “hēmōn” is the possessive pronoun, plural, in the Genitive case, stating the possession of “ourselves,” with “selves” equating to “souls.” This says “to Jesus to this Lord of our souls” says all Apostles (all like Paul) had “Jesus” as the “Lord” in possession “of their souls.” In the last example, where Paul wrote what is read in Christian churches as the full name of “Jesus Christ,” where his closest buddies can simply refer to “Jesus” by his last name – “Christ,” this is not the case. Here is what shows in the Greek text:

In between “Jesus” and “Christ” is a mathematical symbol called a ‘left right arrow.’ It appears to denote the truth of equality, as “If the left is true, then the right is true.” If either is found to not be true, then the equation verifies a false statement. Thus, Paul wrote, “a soul has Jesus” as its Lord, then a soul has been Anointed by Yahweh, which is the purifying Baptism of Spirit that makes one’s soul become a “Christ” or a “Messiah” (from the Hebrew equivalent). This says to be able to claim truthfully, “I am Jesus reborn,” then one must equally state truthfully, “my soul has married Yahweh and Anointed my soul as a Christ.” Jesus can only resurrect in pristine souls, those cleansed of all past sins by Yahweh. If one’s soul has been made pristine by Yahweh’s Baptism of Spirit, then one’s soul will receive the soul of Jesus to become that wife-soul’s Lord.”

When this reading selection is read as connecting the Old Testament to the Gospel, where Jesus was dining with sinners and the Pharisees were grumbling about that as a sin, one needs to see the element of redemption being stated loud and clear in Paul’s first epistle to Timothy. Saul was just like those of ancient Judah that was headed to ruin (and would find it in captivity in Babylon). Saul was just like those in the future prophecy, where those saying they believe in God will panic and begin building idols of false worship (like bad translations of Scripture lead to). Yahweh is never pleased with sin; but for those who say they are His children, when He does not know their souls (they are the foolish of Jeremiah 4), Yahweh holds harsher Judgment for their souls. Saul was just like the sinners Jesus would dine with, because they were seeking guidance how not to sin. Paul’s letter to Timothy states it all: You must have the true faith that comes from Yahweh having made your soul a Christ, into which His Son Jesus’ soul can resurrect. With Jesus as one’s Lord within, then there will never again be worry about sins.

Language, Luke, Teaching

Luke 15:1-10 – Parables about being lost and then found

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[1] All the tax collectors and sinners were coming near to listen to Jesus. [2] And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.”

[3] So he told them this parable: [4] “Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? [5] When he has found it, he lays it on his shoulders and rejoices. [6] And when he comes home, he calls together his friends and neighbors, saying to them, `Rejoice with me, for I have found my sheep that was lost.’ [7] Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

[8] “Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? [9] When she has found it, she calls together her friends and neighbors, saying, `Rejoice with me, for I have found the coin that I had lost.'[10] Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.”

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Now shown in translation (thus not interpretable) is verse one beginning with a capitalized “Ēsan,” which is the third-person plural, Imperfect Indicative form of the verb “eimi,” which means, “I am, exist.” The capitalization (as always) is an indication of a divinely elevated level of meaning, which is relative to Yahweh in the spiritual realm, must above any mundane meaning of the physical domain. The plural states all those named after (“tax collectors kai sinners”) had become spiritually elevated in their “existences,” leading them to “draw near” to Jesus, in order “to listen of his soul.” In that, the Genitive case masculine singular Greek word “autou” would ordinarily translate as “himself,” but a “self” should be understood as a “soul,” which matches the divinely elevated word “Ēsan” speaking about the souls “existing” in “tax collectors kai sinners.”

Verse two begins with Luke writing the Greek word “kai,” which should always be read as a signal for importance to be found following that marker word. Thus, importantly relative to the souls of sinners listening to the soul of Jesus, as seen physically in those gathering together so Jesus could speak audible words, this meeting witnessed cause “grumbling among themselves,” which was a “grumbling both” between the groups of Jews considered to be “Pharisees,” but importantly separate from that group was the source group who ‘fed’ the sects of Judaism the supposed meaning of the Word, which was “the scribes.” In “both” cases, each group individually “grumbled” about “He sinners receives kai he eats of their souls .”

In that complaint, the Greek word “synesthiei” says “he eats with,” but this should be understood as meaning “he takes food together with.” As a complaint voiced by “both” the “Pharisees kai the scribes,” the physical witnessing of bread being shared with those who were known by the Temple elite to have broken Laws (in their judgment), this must also be grasped as their physical eyes were not able to see the spiritual connection being made between Jesus and those souls who “listened to his soul.” On a divinely elevated spiritual level, the physical bread shared was symbolic for the spiritual food Jesus’ soul was feeding their souls. It was that spiritual nourishment that led them “to draw near” to Jesus, “to listen to his soul” feeding them the truth their souls sought.

What can be overlooked is how Jesus began to speak “in parables” to “the Pharisees kai the scribes,” not to the “tax collectors kai sinners.” This says the soul of Jesus could understand the “grumbling among themselves,” when most likely they made some attempts to hide their words of complaint, keeping them so only those in each sect could hear. Quite probably, the disdain of their “grumbling” showed in their faces, such that Jesus could see how obviously they thought of themselves as better than Jesus; and, that says neither of “the Pharisees,” not importantly “the scribes” were ever going to publicly sit down and physically eat with “sinners,” even though they each knew their personal wealth was built on the donations of ill-gotten taxes collected by souls who felt guilt for having cheated other Jews, for themselves to become wealthy. Thus, all the Jews who surrounded Jesus – “tax collectors kai sinners” and “the Pharisees kai the scribes” – were all filthy dirty with sins, in need of their souls being fed spiritual food.

What should be grasped from this “grumbling among the Pharisees kai the scribes,” about feeding the hungry, is they were the ones who wore the robes that indicated they were priestly and therefore responsible for feeding all Jews the spiritual food of the meaning of Scripture. If they could see “tax collectors” as “sinners,” then it was their responsibility for making sure those sinners were led to repentance and ceased being sinners. Because neither the “Pharisees” nor the “scribes” could see themselves as exactly like the “tax collectors,” as they equally took dirty money to hide under their priestly robes, neither truly wanted to stop sinners, because that would weaken their financial standing in the Judaic world. Still, the soul of Jesus saw “the Pharisees kai the scribes” as importantly “sinners,” just like the “tax collectors.” So, Jesus “spoke to them in parables,” just as he spoke to the other “sinners” that were lost souls.

When Jesus first told the parable of a man with one hundred sheep, where one of them was missing, the symbolism of “a hundred sheep” (“hekaton probata”) is one hundred percent of the Jewish people. Because they are all one flock possessed by Yahweh, then “What man” is answered metaphorically as Yahweh, whose Son if the soul of a Yahweh elohim placed into the flesh of a “man” – Adam-Jesus. Each of the totality of that flock possessed by Yahweh, is given over to His Son, to be the Good Shepherd of His flock. Because the true flock of Yahweh was last seen “in the open field” of Israel and Judah, when David was King and had yet to commit his sins, all of the flock was: a.) souls married to Yahweh; 2.) souls washed clean by Baptism by Yahweh’s Spirit; and, 3.) souls impregnated by Yahweh with the soul of His Son, who became the Lord of each, soul and body. Thus, if one got lost, it most likely was a child not yet committed in marriage to Yahweh; and, that is a soul that every sheep herd owner saw as value gone missing. All the sinners would see a lost lamb as profits flying out the window; so, all the filthy rich would not accept a one-percent loss of their wealth of ownership. They would each, just like Yahweh and His Son, see the importance of finding that which is lost and saving it (just from opposite reasons).

When we read that Jesus said a good shepherd would leave the other ninety-nine in the open field, this can seem like a dangerous thing to do. It could seem like herding kittens, where going after one leaves the rest to equally run off. The implication of “leaves the ninety nine in the open field” is a statement that those “ninety nine” are all left with the soul of the Son within the soul of each lamb, so those ninety-nine are left being watched over by their inner Lord. The one who is “lost” is one soul not yet saved by that inner presence. Here, the Greek word written – “apolesas” – means “one perishing” or “one facing destruction.” The implication is then the outskirts of the “open field” is a danger zone, wherein lies predators that would kill a lamb and feast off it. This imagery must then be applied to that where the “sinners” fed spiritual food by Jesus were being watched by the predators who were ‘the Pharisees kai the scribes,” as they were the wolves who feasted on the waywardness of “sinners.”

This means that when Jesus said about having found the lost lamb, it is then “placed upon the shoulders of his soul” (“autou” as “of himself, becoming “of his soul”). This is metaphor for the soul of Jesus (“autou”) joins with the soul of the lost lamb, where it is the head that is “placed upon the shoulders” in a body of flesh. This is the brain being replaced by the knowledge of Yahweh, through the Son, as two souls have merged as one, with the soul of Yahweh’s Son being the Lord that represents the strength of “shoulders.” This says the one who was not spiritually saved has been so.

The reason for “Rejoicing” (a capitalized “Syncharēte”) is then a sharing with the other members of Yahweh’s flock (“these beloveds kai these neighbors” of His flock), where the divine elevation is soul-related and spiritual celebration. The translation of “philous,” when read as “beloved,” rather than “friends,” becomes a statement that all who are called to “Rejoice” from a saved soul are those other saved souls, all of whom have married Yahweh and are His “beloveds.” The use of “geitonas” as “neighbors” is then the hidden truth that answers the question, “Who is my neighbor?” Those souls who have become Yahweh’s “beloveds” are then importantly those souls that have been merged with the soul of the Son, so two souls are “neighbors” in the same body of flesh. All those who are “neighbors” are those who have been reborn as Jesus; so, those called to “Rejoice” are those souls saved alike.

Jesus then explained that the “ninety nine” were “righteous ones” (“dikaiois”), therefore not a herd of unsaved sheep that could easily also become lost. Jesus said of them, they were “who no need possessed them of repentance.” The only way to become truly “righteous” is to be cleansed by the Spirit (made a Christ) and to have the soul of Jesus resurrect within one’s soul, becoming its Lord. As one’s Lord, no influence to stray into the dangers of sin will ever lead a saved soul to leave “the open field.”

When Jesus then offered a second parable for their consideration, this parable of the ten coins must not be seen as if Jesus said, “In case the shepherd analogy went over your heads, how about a parable about the god you all serve – Mammon – and his gifts of silver drachmas as valuable possessions to be maintained.” The one parable leads to the other, as a complete and matching set that go together. In the first, Jesus spoke of “a man” (“anthrōpos”) who possessed living sheep. In the second he spoke of “a woman” (“gynē”). Whereas the “man” was seen as the masculine Spirit of Yahweh, whose flock were those living creatures with souls married to Him and raised as His Son Jesus, the “woman” must be seen as all of those souls in human bodies of flesh, who offer themselves to Yahweh as His bridesmaids, and in whose souls is received the seed of Yahweh, which will become His Son reborn – as mothers giving birth to one’s own soul’s Lord, making that soul become a brother to the Son, related by Spirit to the Father. Thus, this parable places focus on the lost sheep that was found, who married Yahweh, received His Spirit, and became Jesus reborn in new flesh.

In this, the “drachmas possessing ten” (“drachmas echousa deka”) requires one understand why a coin of silver was called a “drachma.” The word means, “as much as one can hold in the hand,” (Strong’s) which becomes a hidden statement that equates to Paul’s writing about the gifts of the Spirit. Each “woman” – a soul trapped in a body of flesh – is given by Yahweh as a wedding gift “as much as one can hold in the hand,” with each wife-soul becoming a “hand” of Yahweh on earth (in flesh), in the name of Jesus, the Son of man. Therefore, to become a minister who has been given “ten” gifts – with “ten” symbolic of a higher level of life, as a Saint in the name of Jesus – the house in which on keeps those “ten” talents of ministry is the gathering place where two or more come – each in the name of Jesus, also as Saints – to celebrate having become saved and given eternal life. To lose one of those most divine gifts would lead to lighting a lamp of inspiration from prayer, sweeping the floor so every inch is examined, and carefully seeking until that which is lost has been found.

When one realizes that the “Pharisees, the scribes, the tax collectors” and all “sinners” are lost in the physical realm where “as much as they can grab with their hands” is how they approach life, Jesus was making a point as “a woman,” none of whom any of those men would think could ever possess such amounts of precious metal. This means the “ten coins” are then representative of those souls a minister of Yahweh, as Jesus reborn, will have brought into this world to also marry their souls to Yahweh and become His Son’s place of resurrection.

This makes the “house” be symbolic of a family of true Christians, who are all raised by the Lord Jesus in a saved parent to become like him, with the “house” a reflection of the broad scope of true Christianity (not the false religion in that name of modern times). The one lost “hand” of Yahweh is one who has not accepted the teachings of truth of Scripture, so one has become like a Judas Iscariot in the “house,” who needs to be found and turned around. The lighting of a lamp is the repeating of the truth in Scripture, where the true meaning of the words written can be understood from a spiritual perspective. The sweeping of the house means the testing of all within that ‘church’ as to what they have gained from the teaching of the truth in Scripture. The seeking is then the soul of Jesus within – one’s neighbor – entering the soul of all within that “house,” to make the one lost stand up and identify itself, so it can be found.

Here, again, the message given by Jesus is “the beloveds kai the neighbors” who are all true Christians are called together (an assembly of synagogue) to “Rejoice” in a lost soul being found and saved. When another “hand” of Yahweh is placed on earth to “hold as much as possible,” the ministry of Jesus has become “ten”-fold. When true ministers in the name of Jesus are multiplying, so they can all go seek “sinners” who want “to listen to the soul of Jesus speak” to their souls, then this exponential growth of Yahweh’s presence on earth is the bodies of the saved being “joy before the face of this of angels of this of God.” That says the soul of one saved experienced great “joy,” from being a soul merged with the soul of Jesus, so the host soul can follow behind it new Lord, who is the Yahweh elohim (where “angels” is a viable translation of elohim), sent to those soul in the possession of this Son, of God.