Tag Archives: Proper 6 Year C

Language, Proverbs, Teaching

Proverbs 8:1-4, 22-31 – Solomon speaking about possession

December 27, 2025 R. T. Tippett Leave a comment

[1] Does not wisdom call,

and does not understanding raise her voice?

[2] On the heights, beside the way,

at the crossroads she takes her stand;

[3] beside the gates in front of the town,

at the entrance of the portals she cries out:

[4] “To you, O people, I call,

and my cry is to all that live.

———-

[22] Yahweh created me at the beginning of his work,

the first of his acts of long ago.

[23] Ages ago I was set up,

at the first, before the beginning of the earth.

[24] When there were no depths I was brought forth,

when there were no springs abounding with water.

[25] Before the mountains had been shaped,

before the hills, I was brought forth–

[26] when he had not yet made earth and fields,

or the world’s first bits of soil.

[27] When he established the heavens, I was there,

when he drew a circle on the face of the deep,

[28] when he made firm the skies above,

when he established the fountains of the deep,

when he assigned to the sea its limit,

[29] so that the waters might not transgress his command,

when he marked out the foundations of the earth,

[30] then I was beside him, like a master worker;

and I was daily his delight,

rejoicing before him always,

[31] rejoicing in his inhabited world

and delighting in the human race.”

——————–

This is the Old Testament selection that will be read aloud on Trinity Sunday, the first Sunday of the Ordinary after Pentecost season, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of either Psalm 8 or Canticle 13 [“Song of three young men”]. In Psalm 8, David wrote: “You have made him but little lower than the angels; you adorn him with glory and honor”. In Canticle 13 is written: “Glory to you, Father, Son, and Holy Spirit; we will praise you and highly exalt you forever.” Those will be followed by a reading from Romans 5, where Paul wrote: “we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us”. All will accompany the Gospel reading from John, where we read: “Jesus said to the disciples, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come.”

As a reading selected for Trinity Sunday, it is important to understand why “Trinity Sunday” always follows “Pentecost Sunday,” in the lectionary cycle. Christians that know the “Trinity” say it is the threesome that is Father, Son, and Holy Spirit. In reality, it is a foursome, where the word translated as “Holy” means “Sacred” or “Set apart by God.” Such a designation is not for a “Spirit.” If it were, then we would all recite: “Holy Father, Holy Son, and Holy Spirit.” Since we do not do that, the immediate understanding is the “Spirit” is like the “Father” and the “Son,” with all being spiritual in divine essence. This means the “Holy” designates a “Saint,” who has become such by the “Trinity” coming upon that soul in a body of flesh. The “Father” represents marriage of Yahweh to a soul. The “Son” represents the resurrection of Jesus’ soul within a soul; and, the “Spirit” is the Baptism that cleanses a soul of sin, making it prepared to be the wife of Yahweh and the mother. Nothing heavenly can be deemed “Holy,” as all are in a spiritual realm that cannot be judged by human beings, based on physical deeds. Thus, only a soul trapped in a body of flesh can be made to be “Holy,” by the presence of the Trinity of heaven.

When one sees that meaning in the name for the first Sunday after Pentecost, that says the Ordinary after Pentecost season (half a year in length) is all about a soul in a body of flesh having been made “Holy,” by receiving the “Trinity” within one’s soul. This is what happened on Pentecost Sunday; and, once that divine state has made one become a “Saint,” then ministry begins and that state of being never ends. Receipt of the Trinity means one has done the deeds to become Jesus reborn on the physical plane, so Jesus can again walk the earth in ministry – in the flesh of those souls who received the Trinity. That ministry lasts until one’s physical death releases one’s soul to eternal salvation. Thus, the cycle of the lectionary reflects it taking half a life to become changed spiritually, with the remainder of one’s life spent in service to Yahweh, as the Son resurrected, filled with the Spirit that will then be passed onto others, as deemed by Jesus within.

The paradox of that changed state is then reflected in this reading selection from Solomon’s Proverbs. The header listed by BibleHub Interlinear says “The Excellence of Wisdom.” The NRSV calls it “The Gifts of Wisdom.” While “Wisdom” can be seen as the insight that leads a soul in a body of flesh to minister to those lost souls seeking to be found, the danger comes when intellectualism is mistaken as wisdom. It is my opinion that Solomon was not led by the Trinity, risen as a boy king over a nation, who asked Yahweh for the ability to discern things. The lesson of the great prophets of Israel (including David and Moses) is they become filled with the Spirit of Yahweh and made so their brains knew little. The more one knows, the more one thinks one is an equal to God. Solomon was given his “Wisdom” not by Yahweh, but by Satan. Thus, this intellectualism of poetry written by Solomon (36 verses in length) is found to only name “Yahweh” three times, with only one of those found in this reading (where I have made that change in the text above, in bold type). Such neglect of “Yahweh” says Solomon took credit for having been given “Wisdom,” so he could project his own godlike state of being; and, that is not ministry as Jesus resurrected.

In verse one, it becomes important to place focus on the feminine transliteration “qō·w·lāh,” which says “her voice.” This is Solomon saying “wisdom” is a goddess. Had he heard a voice of Yahweh, then he would have written “his voice.” This gender designation, where all of the physical realm is deemed feminine, with all in the spiritual realm deemed masculine, “wisdom” is a function of a human brain, which is the fleshy “earth” that often becomes a goddess that lords over a soul trapped in flesh. When the NRSV then translates the question, “does not understanding raise her voice,” the word shown as “raise” is relative to the Hebrew word “nathan,” which means “gift.” It leads one to see there is a value “set” upon obtaining “wisdom,” so to see it “raised up” means there is a cost involved. That cost is obedience and servitude to this “gift” from a goddess.

Verse two is then shown to say, “On the heights, beside the way, at the crossroads she takes her stand”. This focus on “the way,” which is the “journey” of life, or “the path” that a soul must take to return and be with Yahweh, “the crossroads” actually translates as “where paths meet.” This means “the place she takes her stand” is where the influence to sin suddenly enters one’s soul-guided direction, forcing one to deal with a thought that offers ‘free advice,’ with ‘no strings attached.’ This is a spirit of the world [a Leviathan] that sees a lone fish in the sea, which is ready to be eaten. This makes “the heights” (which actually says “head height,” or ‘big brain’) comes “beside” one’s simple brain, impressing it with knowledge that is beyond normal thinking tendencies. It suggests veering from one’s path, taking a new route, saying, “It will be fine!”

In verse three, Solomon is shown to say, “beside the gates in front of the town, at the entrance of the portals she cries out”. Here, the term “city” would be more appropriate as a place having “gates,” whereas a “town” would be without walls. By seeing “cities” as places of excitement, this is where souls become more easily lost, when not skilled in the craftiness that is necessary to fend for oneself in a large environment that forces each soul in flesh to fend for itself. Thus, by leading one’s life path to such a place of hustle and bustle, the voice of lady wisdom is louder and more easily heard, when souls are seeking to survive. The use of “portals” or “doorways” should be seen as where the blood of the sacrificial lamb being placed there is what kept souls from the death of sins. The voice of wisdom distracts those, having them cover their souls with the fluids of smarts, which is no replacement for the blood of the lamb.

The NRSV translation of verse four that says, “To you, O people, I call, and my cry is to all that live,” is far from the truth. Perhaps, it has been changed to say “people” and “all that live” is to accommodate the modern world’s desires to stroke the egos of women, such that generic forms of that actually written does not offend those female ears stuffing the coffers of today’s churches. The Hebrew literally states this: “towards you men I call ; and my voice to the sons of man .” In this, “bene adam” is written at the end, which says “sons of Adam,” where this is the rulers of the world, like was Solomon. If women today want to join in the debauchery this verse sings, then let them know the goddess wisdom seeks those whose egos are so easily swayed by flimsy promises that any woman like that can claim to be one of these “human beings” that wisdom calls “men.” In spiritual terms, where humans of both sexes are expected to see themselves as brides of Yahweh – thus women – Solomon was singing that the goddess wisdom calls to all those souls who serve self and no one else. They are the souls most readily caught in the snare of her temptations.

It is here that the Episcopal Church skips forward, to verse twenty-two, where the one use of “Yahweh” is found. It is here that the NRSV adds a header that says, “Wisdom’s Part in Creation.” The BibleHub Interlinear does not list any headers, beyond the lead title given. The literal translation here says, “Yahweh acquired me in the beginning of his way ; formerly his works at that time .” This says that Solomon’s life path originally was to serve Yahweh and do the deeds he led him to do, living a life of righteousness.” Because Solomon implies this is the way of the past, this says Solomon walked that path until he was swayed to change course by the voice of the goddess wisdom.

Verse twenty-three is confusing, the way the NRSV translates it. The literal translation is clearer, as it says: “from everlasting I have been established from the beginning ; before there was ever an earth .” In this, the word translated as “an earth” (“’ā·reṣ”) more specifically refers to the “flesh” or “a body” into which Yahweh placed an eternal soul. The eternal soul was with Yahweh before Creation, then released by Yahweh as the breath of life He placed into “earth.” This says that the soul of all human beings comes from Yahweh and is as eternal as He is. Thus, “the earth” or the “flesh” is nothing of long duration; therefore, it is not something one’s soul should be sold to gain.

Verse twenty-four then says, “when nothing sea depths I was brought ; when nothing springs , burdensome with waters .” Here, Solomon is referring to the “sea” of souls that fill the earthly plane. The soul of Solomon (like all souls released by Yahweh) are thrown into physical matter, like fish in the “sea.” When Solomon says his soul is “nothing,” this is because it has been released by Yahweh. To be something, a soul must be caught by Yahweh’s fishers of souls, caught in the nets of righteousness. Unfortunately, the “sea” has “nothing” but the “heavy weight” of sins, which make being caught by Yahweh’s fishers of souls most difficult. The spirits of lesser gods (like the Leviathan) become the big fish eating the little ones.

Verse twenty-five then literally says, “before the mountains were sunk down ; the face of the hills I was brought forth .” Here, it is important to see two Hebrew words (transliterations) that appear to say the same thing: “before.” The word “bə·ṭe·rem” is rooted in “terem,” which means “not yet, ere, before that,” such that it is a statement of a time “before.” The word “lip̄·nê,” however, stems from “paneh,” which means “face.” This word is written in the First Commandment, such that the translation that says “before me” is actually a statement about the “face” one wears on its soul-body. To agree to marriage to Yahweh, one must lose one’s “face” of self-identity and become the “face” of Yahweh. Anything less than that is wearing the “face” of another “god” (which includes self-worship). Therefore, the difference in this verse sing that the soul of Solomon was created “before” any “mountains” of worldly rule had ever been “sunk into the sea of souls,” but when Solomon was breathed into the flesh, he became a “hill” of power that was a boy king over the hill country of Israel.

Verse twenty-six then says literally, “as yet he had not made the earth or the streets ; the heads , dust of the world .” While this can sound as if Solomon was so wise he knew about the Creation (like he were a god), the use of “earth” again must be read as a soul placed into “flesh.” The “streets” (from “wə·ḥū·ṣō·wṯ,” rooted from “chuts,” meaning “the outside, a street”) are then the “paths” of Yahweh’s “ways.” All ways led souls in flesh back to Yahweh, at first. Then the “heads” arose and became the “hills” of power, which acted as gods, shunning the “face” of Yahweh. They led souls in the flesh so they would return to become “dust,” as it was “dust” they served, and to “dust” they would return. The “dust” is then metaphor for “heads” being the “street” to death, leading souls away from Yahweh.

Verse twenty-seven then says literally: “when he firmed the heavens there I ; when he inscribed a vault , on the face of the deep .” In this, “heavens” must be understood as “souls,” such that the soul of Solomon became “affixed” to a body of flesh at birth. The “inscription” that surrounded Solomon (as Yahweh places on all souls breathed into clay) was the plan of life, which was to return full “circle” (alternate translation of “ḥūḡ”), meaning to find the “path” of righteousness (which always demands Yahweh’s assistance). At birth, Solomon was given an identity – “I.” It was then his “face” that was placed into the “deep” of the “sea” of souls, where Solomon would have to deal with many distractions and possessing spirits.

Verse twenty-eight then literally states: “when he emboldened the clouds above ; when he strengthened the eyes of the deep .” Here, the use of “clouds” must be seen as the inability of a soul (once placed into flesh) to remember its time as a soul being in the hand of Yahweh, to be judged as to where a soul will go next. The “clouds above” are the blindfolds put on by being breathed as life into dead matter. Souls cannot see the spiritual realm as they once did. This means the “eyes” of sight into the spiritual realm lurks within the “abyss,” where spirits mingle with the material realm, as demons, snakes, and the angels of Yahweh. Being possessed makes a soul be “strengthened” of weakened, depending on the spirit a soul gives control over its flesh to.

Verse twenty-nine then literally says, “when he placed to the sea its statutes ; so that the waters not would passover his command , when he inscribed , the foundations of the earth .” Once more the “sea” is the collection of souls in the physical realm, with the “earth” being a reflection of the “flesh” in which a soul is breathed. This then says the “sea” of life – souls animating dead flesh – has rules that must be maintained at all times. The laws of science and mathematics are such “statutes,” which cannot be broken. This means “the waters” are the flow of spirits in which souls are watched and possessed are “limited” in what they can do to the souls in flesh. The use of “abar” (meaning “passover) says no soul will be condemned to death by any spirit less than Yahweh. He has the “command” of Judgment; and, if Yahweh marks a soul for His use, it forbids a lesser spirit from doing anything more than assist that soul. These marked souls are thus “inscribed” to return to Him, but while on earth they will serve Him as saints. Those saints will establish the “foundations” of a righteous way of living, which will be the ‘set in stone’ “way” to Yahweh, which must always be followed by lost souls.

Verse thirty then literally states: “and I came to pass joined with him , an architect and I came to pass enjoyment day by day ; rejoicing in his face always .” In this, the first-person “I” must not be seen as a soul, as all souls must submit their self-identity to Yahweh. To be “joined” with Yahweh is to become possessed by His Spirit in divine union. This then makes being “an architect” relative to an apostle, who enters into ministry, wearing the “face” of Yahweh, becoming the “master” of His plans enacted. This becomes how one becomes filled with a Yahweh elohim (Jesus’ soul resurrected within) and Acts as an “adonay,” or “lord” that teaches the lost souls. This says one “comes to pass” on the Spirit of Baptism onto others, with that ministry an “enjoyment” like no other. The use of “day by day” says the light of truth will always shine into the darkness of the “deeps,” so there is no longer the night of death to fear. This makes the “rejoicing” be the knowledge of eternal salvation having been gained, when one’s soul forevermore wears the “face” of Yahweh over one’s own.

Verse thirty-one then says literally, “rejoicing in the world of flesh ; and my delight , with the sons of adam . פ” Here, the intent is to see the happiness a soul feels in the flesh, when committed in divine marriage to Yahweh’s Spirit. The opposite is still the artificial joy lost souls experience, when they sell their souls into the “world of flesh.” That becomes a double-edged sword. When the first-person possessive pronoun is read into “delight,” “my delight” is meant to be th realization that all past sins have been wiped clean and eternal life await beyond the time the flesh can no longer support a soul in the material plane. Still, this can also be seen as self-delights that are the rewards of selling a soul to Satan. Therefore the “sons of men” are failures to become “Sons of Yahweh,” while “sons of Adam” says a soul has been joined with the soul created by Yahweh to save lost soul (a.k.a. “Jesus” – Yahweh Saves”). This verse is then ended with a “peh,” which when used alone marks the end of a series of text.

As the Old Testament reading on Trinity Sunday, it is important to see that the brain of Solomon was shown the truth of a commitment to Yahweh, even if his soul was misled to self-importance, as the wisest man on earth (until his death made him nothing). This becomes not Solomon writing, but Solomon being like the girl possessed by “spirit Python,” who told the truth, while being annoying and non-productive in her prophecies. Solomon said he serves the goddess Wisdom, rather than Yahweh; but that goddess still served Yahweh and would not go against His commands. Solomon asked to be possessed by a goddess, which Yahweh allowed. However, everything Solomon wrote was guided by a possessing spirit that was not Yahweh. It only knew the truth that Yahweh allowed it to express.

Language, Psalms, Teaching

Psalm 8 – Teaching as a Trinity prepared

December 27, 2025 R. T. Tippett Leave a comment

1 Yahweh adonenu, *

how exalted is your Name in all the world!

2 [2a] Out of the mouths of infants and children *

[1b] your majesty is praised above the heavens.

3 [2b] You have set up a stronghold against your adversaries, to quell the enemy and the avenger.

4 [3] When I consider your heavens, the work of your fingers, *

the moon and the stars you have set in their courses,

5 [4] What is man that you should be mindful of him? *

the son of man that you should seek him out?

6 [5] You have made him but little lower than the angels; *

you adorn him with glory and honor;

7 [6] You give him mastery over the works of your hands; *

you put all things under his feet:

8 [7] All sheep and oxen, *

even the wild beasts of the field,

9 [8] The birds of the air, the fish of the sea, *

and whatsoever walks in the paths of the sea.

10 [9] Yahweh adonenu, *

how exalted is your Name in all the world!

——————–

This is one of two possibilities that can be read aloud in unison or sung by a cantor, as the Psalm for Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. If chosen, it will follow a reading of Solomon’s Proverb 8, where he wrote: “When he established the heavens, I was there, when he drew a circle on the face of the deep”. The first pair selected will be followed by a reading from Paul’s letter to the Christians of Rome, to whom he wrote: “Since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God.” All will accompany the Gospel selection from John, where Jesus said: “When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you.”

I wrote about Psalm 8 and posted my commentary in 2021, when it was the optional Psalm for Proper 22 [the nineteenth Sunday after Pentecost] in Year B. Psalm 8 is also an optional song for Trinity Sunday, in Year A. My only posting on this song of praise is in-depth and worth reading. If you would enjoy that opportunity, the commentary can be read by clicking on this link: A little lower than angels. I will now address this Psalm from a Trinity Sunday point of focus.

In this observation, I want to point your attention to the first and last verses, where “Yahweh adonenu” is repeated. In my commentary of 2021, I changed the English translation that the Church presents as “O Lord” to “Yahweh” and placed that in bold type. I left alone the English translation that says “our Governor” [the NRSV shows “our Sovereign”], although I explained the meaning of “adonenu” is the explanation I presented. This is the core element that makes this Psalm be sung aloud in unison on Trinity Sunday [if chosen]; and, that is what I want to explain now.

On the BibleHub Interlinear website for Psalm 8, the word “adonenu” is listed as such: “Noun – masculine plural construct | 1st person common plural.” The root word is “adon,” which means “lord.” This specific spelling (a construct, which adds words to the root word) is found written seven times in the Old Testament, with Psalm 8 having two of those. The consistent translation in all seven is as “our Lord,” although 1 Samuel 25 has two uses, which are translated as “our Master.” The addition of “our” is the common plural construct, in the first-person, attached to the masculine singular noun. When it is written in the plural number, then that makes the translation become “our lords.” The word means “our lords,” without any capitalization, because Hebrew has no capital letters. The capitalization is led by ignorance of the meaning of “lords” (as well as “lord,” many times) such that the Hebrew teachers of English translators have whispered into their ears, “We think anon, adonai, and adonenu are all ‘pet names’ for Yahweh … in the singular. Forget the plural constructs. So, you can make all of its uses have that capitalized meaning be seen as “God” implied.”

What is important to realize is the Jews (the teachers of Hebrew to English translators) have fallen so far away from Yahweh that long ago they could not tell Yahweh stood among them, going by the name “Jesus of Nazareth.” They would not know an “adon” if one came up and said, “By the way, I am an adon, but as you can see, I am physical. So, you cannot say I am Yahweh. Instead, I am His Son; but the truth of that too cannot be seen either.”

The word has the same implications as does “elohim,” which is similar to “adonai,” as “elohim” is the plural word saying “gods” and “adonai” is the plural word saying “lords.” Both “gods” and “lords” are almost the same thing, as both are God-sent spirits that possess many souls in human flesh, individually, as a plural collective. The singular words: “el” and “adon” – meaning “god” and “lord” – are not capitalized, because they are spirits within flesh. Their ‘kingdom’ is always one body of flesh, although the common plural denotes there are a limitless number of soul in bodies of flesh that can be divinely possessed by an “el” or an “adon.”

In Genesis 1 there are thirty-two uses of the masculine plural word “elohim” (as “’ĕ·lō·hîm”). Even thought that word is clearly a plural number word (not “el”), the Jews that whisper insights to English translators have told them, “Forget the plural number. We think this is how Moses and fellows meant the singular, implying Yahweh. So, we think this means “God.” Thus, all thirty-two times the lower-case “gods” (which are the “angels” of Yahweh, but not Yahweh) is translated as “God.” From such whispering by Jews, English-speaking ‘Christians’ think “God” worked up a sweat for six days, before (in Genesis 2) calling Himself to a meeting, where He told Him, “Take a rest Me. I got it from here on.” All the Jews and Christian translators of English cannot even fathom that IF Yahweh can Create everything, then why the heck would any fool think Yahweh could not Create “elohim,” as His ‘worker’ angels? Why the heck would six days of Creation not be done by angels, at the command and plan of Yahweh, with that being the reason He Created “elohim” “In the beginning”?

Then (after Genesis 2:1-4) “elohim” changes to “Yahweh elohim,” which is written eleven times – two words together, in the same order – in the text that tells of Yahweh forming Adam, to become His Son. That is the truth of “Yahweh elohim.” It is an “angel of Yahweh” placed within the flesh made of earth. Adam IS the “Yahweh elohim” that Yahweh made on the seventh day – the day made Sacred – for the purpose of saving lost souls stuck in the material plane. When Adam and wife sinned (they ate from the tree that bears the fruit of Big Brains), they fell from heaven (Eden, the place of immortals in the flesh) to earth. When they entered the material plane, it was to be the first priests of Yahweh in the world – ‘worker’ angels in the flesh that served Yahweh (because they could truthfully testify to Yahweh, as He was within their souls … made that way. They were the first priests because both were “Yahweh adonenu,” “teachers of Yahweh,” with their first students being their own children.

Every priest of Yahweh, since Adam and wife came to earth, have been the resurrection of that same “Yahweh elohim” formed by Yahweh in Eden. Being ‘taught’ about Yahweh can only lead a soul to seek Yahweh in divine union. Each soul has to be resurrected with the soul of “Adam” – the “Yahweh elohim” within, which is the only way to know the truth of Yahweh.
The same ‘soul’ in Adam was the same ‘soul’ in Jesus. Every Saint that has walked the face of the earth has been that one ‘soul’ resurrected within a soul-body; and, some of the most important figures in Israelite history were the physical reincarnation of the Adam-Jesus ‘soul.’

Still, to be a most Holy man on earth (or woman), when a “Yahweh elohim” is sent out in ministry, in order to save other souls, that “Yahweh elohim” must teach seekers, in the same way that Jesus taught his disciples. It is this “teacher” element that is the meaning of the use of “adonenu.” This is why all the disciples called Jesus their “Lord” or their “Master.” They did not use that word because Jesus was a normal teacher, as that would be written in Greek with a lower-case spelling. However, because Jesus held the soul of a “Master” of the truth that leads souls to be where his soul will resurrect. The disciples of Jesus would become Apostles only after each of their individual souls had married Jesus’ Father, when all would be made pure – each made a Christ. One needs to be prepared to become a “Yahweh elohim” by a “Yahweh adonenu.” One needs to receive the soul of Jesus into one’s cleansed soul by coming in contact with a “Yahweh adonenu.”

This means the translation of “Yahweh adonenu” as “Yahweh our Masters” becomes what all the souls possessed by the Trinity will proclaim. The addition of the plural construct that adds “our” or “ours” must then be realized as a possessive pronoun, where the truth being stated is “Yahweh Masters our souls,” where “our” is also “ourselves,” with “selves” meaning “souls.”
It is then that collective of souls, who all have the “Lord of Yahweh” leading their souls (as each being led by the “Yahweh adonenu” that is Jesus resurrected within their souls), who then are shown to exclaim, “how majestic your name in all the earth!”

There, “earth” does not mean everywhere on a planet, but specifically in “all the flesh” (“earth” metaphor) that has souls divinely united with “Yahweh,” having become “His elohim” who “teach” others (as Jesus reborn – Apostles). The second exclamation then says, “who have been given your majesty , above the heavens !”

Yahweh’s “majesty” is His Son’s soul. The presence of that soul within brings the pure love of God into “our souls” (“heavens” metaphor). This is the sudden burst of “tongues like fire” being placed on all the Apostles, so they began “teaching” in foreign tongues [which includes being spiritually communicated, through telepathic means].

A Magic Eye picture. Let your eyes see the intent beneath the confusion.

When David repeated this in the last verse, it hammers home the importance of this love of God that remains in the world through saints that are reborn as Jesus. The “name” comes from a soul’s marriage to Yahweh. A ‘wife’ takes on the “name” of her Husband. For David, that “name” was “Israel” – “Who Retains Yahweh (as His elohim).” That marriage means a Baptism by His Spirit, which purges one’s soul of all past sins. The “glory” that a soul then experiences – the love that is the resurrection of Jesus within – is metaphor for a soul having become the womb in which Jesus is born. The ‘virgin birth’ is a soul that has become pure then becoming pregnant with the Son of Yahweh – His “Yahweh elohim” that saves souls [the meaning of the name “Jesus”].

Now, the Episcopal Church has mutated verses one and two, mixing them together for some reason; but the truth of verse two, when it states, “out of the mouths of children ׀ nursing infants,” says each soul is “newborn” as both a Christ and as Jesus. The souls of “Yahweh adonenu” use their “mouths” to preach the truth of Scripture, so other souls will known the truth personally – faith instilled – so they will be led to receive the Spirit of the Trinity. To speak that truth, their “mouths” must “suckle” from Jesus’ soul within. As “nursing infants,” as “newborn” souls having entered ministry as Jesus, they must feed on his source of truth, just as a baby nurses from its mother’s breast. This ability cannot be seen as the “infant’s,” because a higher power has to be known to be the source. They “nurse” on spiritual food, which is the truth of Scripture.

David then added that this “strength is intended for your enemies,” or those worldly influences that “bind” or ensnare souls to sins. One cannot have the maturity of an adult, because that presumes all loss of innocence and purity. One is reborn as a “child of Yahweh,” so one knows nothing beyond what one is taught from within. A child of Yahweh says such things as “you know, Lord” and “I do not speak for myself, but for the Father who is in me.” This inability to discern worldly matters in a lustful or desiring way keeps one from acting in ways that repulse this “Yahweh adonenu” away from one’s being. That brings about a “silence” that projects the “rest” and “completion” of the seventh day, when one’s soul becomes “whole” or “one” and nothing more is desired, beyond a return to be with Yahweh.

The rest of this song of praise then sings of the abilities a soul knows and experiences, as one connected to the Trinity. It is beyond anything normal human beings can put into words. Therefore the metaphor of great natural wonders are sung. It says a “Yahweh adonenu” is “mindful of the son of man” and “made a little lower than an angel.” A “Yahweh elohim” is a “son of man” [regardless of human gender]. One of the “elohim” in the flesh, is an ‘angel in the flesh,’ who is “made a little lower than an angel.” Both sing praises to the Adam-Jesus created in Eden, for the purpose of saving lost souls on earth.

As an optional Psalm to be sung on Trinity Sunday, it is vital to see this connection to one becoming a minister reborn as Jesus, because of the Trinity being the outpouring of Yahweh’s Spirit on Pentecost Sunday. One was raised from the dead as Jesus on Easter Sunday. The ripening of his first fruits (Pentecost Sunday) says one must be taught how to teach the truth, as a “Master” sent out in ministry. David was a “Yahweh adonenu,” as was Jesus of Nazareth. It is a statement about divine possession, where the Spiritual nature of a soul in a body of flesh has changed. That change not only secures one’s own salvation; but it sends one out in ministry, as Jesus resurrected in new flesh, to repeat that intent and purpose of Yahweh.

Canticles, Language, Teaching

Canticle 13 – Renaming those who were spared the furnace by the Trinity

December 27, 2025 R. T. Tippett Leave a comment

Glory to you, Lord God of our fathers; *

you are worthy of praise; glory to you.

Glory to you for the radiance of your holy Name; *

we will praise you and highly exalt you forever.

Glory to you in the splendor of your temple; *

on the throne of your majesty, glory to you.

Glory to you, seated between the Cherubim; *

we will praise you and highly exalt you forever.

Glory to you, beholding the depths; *

in the high vault of heaven, glory to you.

Glory to you, Father, Son, and Holy Spirit; *

we will praise you and highly exalt you forever.

——————–

This is the alternate ‘Psalm’ that can be read aloud in unison or sung by a cantor on Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. If chosen, it will follow a reading from Proverbs, where Solomon wrote: “Yahweh created me at the beginning of his work, the first of his acts of long ago. Ages ago I was set up, at the first, before the beginning of the earth.” That pair of songs will be presented before a selection from Paul’s letter to the Romans, where he wrote: “God’s love has been poured into our hearts through the Holy Spirit that has been given to us.” All will accompany the Gospel selection from John, where Jesus said to his disciples, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth”.

This song is said to be sung by three young Jews cast into the furnace in Babylon by Nebuchadnezzar. They are named “Hananiah, Mishael, and Azariah,” listing the names of the people told of in Daniel 3. Christians know them as Shadrach, Meshach, and Abed-nego.

One version of this revision of Daniel (in Latin or Greek) explains that this is the Song of Three Young Men [or Jews or Hebrews], which was sung when Hananiah, Mishael, and Azariah praised God together in the furnace, during the times in exile in Babylon (when Daniel prophesied). That site then states: “One of the Lord’s angels came down into the furnace to protect Azariah and his two friends. The angel forced the flames out of the furnace, so that the inside of the furnace felt as if a cool breeze were blowing. The fire didn’t touch the three men at all, and it caused them no pain or trouble.”

Daniel 3:25 calls this angel [literally translated from the Hebrew] a “[fourth] (fourth) to be like the son of elohin.” In that, the brackets, followed by parentheses, both sets surrounding the Hebrew word saying “fourth,” speaks spiritually (silently) as the Trinity having been added to each of the three young men. Each individual soul became a “fourth,” when it is understood they each became protected by the “angel” that is the Trinity (1 + 3 = 4).

The use of “elohin” says they were each made the “angel of Yahweh,” as each became His “elohim” Adam-Jesus. That transformation meant each of the three young men because Yahweh’s “sons,” because each was raised by the spiritual presence of Adam-Jesus in their souls. The coming of the “angel” that is Adam-Jesus says each of the three young Jews had married their souls to Yahweh (as devoted Jews), having been Baptized with the Spirit by the ‘Yahweh adonenu‘ that was Daniel – each made a Messiah or a Christ – so all they needed to each become a “fourth” was the resurrection of the “angel” within their souls, who was Adam-Jesus.

This aspect of the “fourth” must be seen as why this Canticle 13 is an optional song for Trinity Sunday. It is only possible to by sung on the Vigil of Pentecost (a Sabbath) and each of the three Trinity Sundays.

Britannica says this about this song, which includes a prayer by one man [Azariah], followed by a song of praise sung by all three [Canticle 13 is the song sung by all three]: “The two poems are not found in the original Daniel and were never a part of it. They were translated from Hebrew originals or adapted from them. A passage from the second, a liturgical hymn of praise, is a poetic expansion of the doxology that was sung in the Temple when the holy name of God was pronounced. Like the other additions to Daniel, the two prayers were probably composed before 100 BCE.”

Another translation site shows these particular verses as saying:

29 “We praise you, O Lord, the God of our ancestors.

30 May your glorious, holy name be held in honor and reverence forever.

31 May hymns be sung to your glory forever and may your holy presence be praised in that temple,

32 where you sit on your heavenly throne above the winged creatures and look down to the world of the dead. May you be praised and honored forever.

The differences between this above and the Episcopal Church’s Canticle 13 says the addition of “Glory to you,” “the throne of your majesty,” and “Glory to you, Father, Son, and Holy Spirit” are additions that fit a Church’s personal understanding of this story; and, that agenda was then added to have the members of their organization sing those words, without ever being told why they were added or what they implied. It is vital to understand that the “glory” that comes from Yahweh is His Son.

Adam was made perfect in the place of perfection, which was where the heavenly joined with the worldly (Eden). Remaining in that place was dependent on only feeding from the fruit of the tree of life [eternal life]. To feed from the fruit that distinguished between “good and evil” meant being outcast into a world where “evil” was known. Yahweh allowed the serpent to test His Son [and wife], to have then personally witness the loss of eternal life, by becoming souls breathed into human flesh, with all the serpents of the world ready to prey upon those souls. This is how David sang of a sea of souls, where the Leviathan was made by Yahweh for sport.

Adam [and wife] were the first saints seeded into the world to teach lost souls how to return and be one with Yahweh. Their first students were their sons [a lesson that says being taught of Yahweh does not make one become of Yahweh]. To encounter one whose soul has been resurrected as Adam-Jesus [“Jesus” means “Yahweh Saves”] means to meet one raised as the “[fourth] (fourth) to be like the sons of elohin.”

This means the addition of “the throne of your majesty” is one’s soul, which has received the Spirit of Baptism [made a Christ] by divine union coming, between a soul and Yahweh. This cleansing of past sins then makes one’s soul become a ‘virgin womb,’ into which is resurrected the soul of Adam-Jesus.

The meaning of the three young men – the faithful – says the fire of death did not consume them. It says their souls were not to come back into the earthly plane without being sent by Yahweh with a purpose to save souls. Therefore, the addition of “Glory to you, Father, Son, and Holy Spirit” says a soul has been saved by the presence of Adam-Jesus, so the completion of the Trinity has come.

As an optional song to be sung on Trinity Sunday, the message is clear. One’s soul must learn to allow itself to be possessed by Yahweh, His Spirit, and become reborn as His Son. That Trinity demands a “fourth,” which is the host soul in a body of flesh. Yahweh does not save souls to tap them on the shoulder and tell him or her how special he or she is. Yahweh did not spare His Son Adam, nor his wife, from punishment for sins; so, no soul can expect any favoritism given, without expectations being made. The expectation for eternal life is to only feed from the tree of life, which means “no sins allowed!” To have the power to do that requires the soul of Adam-Jesus be resurrected within one’s soul; and, then be given Lordship over that soul-body. Once that Lord is established, the soul is granted eternal salvation, with the expectation being to go into ministry as Adam-Jesus reborn, so the Trinity can be preached truthfully and then passed on to other souls. This song of praise must be seen as salvation preventing lasting pains from worldly persecutions. It sings that one has already died of self-ego, just as Jesus was killed first, so he could enter other souls and save them. It sings the glory of being raised from the dead with a purpose.

Language, Romans, Teaching

Romans 5:1-5 – Paul explaining the Trinity in five verses

December 27, 2025 R. T. Tippett Leave a comment

Since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

——————–

This is the Epistle selection that will be read aloud on Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Proverbs 8, where Solomon wrote: “when he marked out the foundations of the earth, then I was beside him, like a master worker; and I was daily his delight, rejoicing before him always”. That will precede either a singing of Psalm 8 or Canticle 13. If Psalm 8 is chosen, then the words of David will be heard, which sing: “What is man that you should be mindful of him? the son of man that you should seek him out? You have made him but little lower than the angels; you adorn him with glory and honor”. If Canticle 13 is selected for singing, then we will hear sung, “Glory to you, Father, Son, and Holy Spirit; we will praise you and highly exalt you forever.” All will accompany the Gospel selection from John, where Jesus told his disciples, “All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.”

In the above NRSV translation, confusing words are found. Words like “justified,” “peace,” “grace” and “hope” are all nebulous and can mean different things to different people. The translation becomes so generalized that is sounds like a dream that can never be real or personally realized so the words are fully understood. I find this is due to the above translation being a paraphrase that focuses on making Paul seem like he was writing about some agenda that Jesus was the ‘cat’s meow’ for all to go along with. Such words become things nicely marked in a Bible or printed on cards, placed in one’s wallet or purse, to be pulled out and read for momentary comfort. These words, however, are well chosen for reading on Trinity Sunday because they speak of the divine possession that makes a soul be a personal witness to the Father, Son, and Spirit, where Spirit needs to be understood as synonymous with the word “Christ.” That is the Baptismal purification that must take place, before the Father and the Son can be enthroned within one’s soul.

Rather than simply read the beauty of the NRSV translation (and oooh and aaah like a schoolgirl), I have literally translated these five verses, using English terms that make the mind be opened to the reality of what Paul wrote. In his words, the Genitive case is used several times, where the possession that says “of” is regularly omitted from the translations read aloud in churches. Please reread these verses above and compare them to those translations below. To assist the reader, as to where the Genitive case should be seen, I have placed an underline to those words.

1. “Righteous us having been made therefore from out of of faith , wholeness we possess advantageous for this God , on account of of this of Lord of our souls of Jesus of Christ ,”

2. “on account of of whom kai this access we possess to this to faith into this kindness this within to whom we make a stand ; kai we boast on the basis of to expectation of this of honor of this of God .”

3. “Not alone now , on the other hand kai we boast within to these to persecutions , remembering that this tribulation , endurance brings out ;”

4. “this now steadfastness , tried ; this now approved character , expectation .”

5. “this now expectation not to bring to shame , becausethis love of God has been poured out within to these to inner selves of our souls because of of Spirit of Sacred , of this of having been placed to our souls .”

On Trinity Sunday, where the importance of this must be understood to be known personally, where divine possession makes a soul be a witness to this divine presence within, rather than to think one can see the spiritual with physical eyes or figure the spiritual out with a fleshy brain, the Genitive case is placing the foundation of divine possession in the words written by Paul. To discard them is to miss the truth that he told.

As to verse one, it begins with a capitalized “Dikaiōthentes,” which means it bears a divinely elevated meaning that must be examined closely. The NRSV over simplifies (incorrectly) this as “Since we are justified,” with the capitalization placed on “Since.” The form written states the Aorist Participle, such that it makes a statement of a past event in the present tense, where “having been” is a part of the translation into English. Then, the root verb (“dikaioó”) is the Nominative Masculine Plural, where the plural number applies to many Roman Christians (“us” or “we”), to whom Paul addressed with this word. The verb means, “to show to be righteous, declare righteous,” implying in usage “I make righteous, defend the cause of, plead for the righteousness (innocence) of, acquit, justify; hence: I regard as righteous.” (Strong’s) When all this is considered, the divinely elevated meaning of this word says, “Righteous us having been made,” where the divine elevation says this was not self-made or self-willed ‘good living.’ The source of “Righteousness” is Yahweh. This must be grasped firmly.

The Greek words “oun ek” translate as “therefore from out of,” with the same words also capable of being translated as saying, “then from.” In that regard, “ek” implies “from” as movement “from the interior outwards.” (Strong’s) This movement is then spiritual in nature (of Yahweh’s doing), therefore related to the souls of those to whom Paul wrote. This leads to the word “pisteōs,” which is the Genitive form of “pistis,” meaning “of faith” or “of faithfulness.” (Strong’s) Therefore, the initial purpose of Paul’s words address a state of divine “Righteousness” that all true Christians know, which has come from within outwards, such that the true source of “Righteousness” is personal knowledge within one’s soul, where the truth of “faith” is founded. Because “pisteōs” is in the Genitive form, the possession of Yahweh is what transforms “trust, belief, and confidence” (that which is outwardly motivated) into the true personal experience within one’s being. That makes “faith” become a knowledge “of Yahweh” [from His possession].

The second segment of verse one begins with the Greek word “eirēnēn,” which is routinely translated as “peace.” While “peace” is one of those words (like “grace, love” and “glory”) that demands a layperson enroll into some theological program that trains one in paragraphs of definition for those simple words, the truth of the meaning is this: The word means, “one, peace, quietness, rest,” implying in usage “peace, peace of mind; invocation of peace a common Jewish farewell, in the Hebraistic sense of the health (welfare) of an individual.” (Strong’s) HELPS Word-studies explains the proper meaning as: “wholeness, i.e. when all essential parts are joined together.” For as little as Christians know “peace,” they have a much better ability to grasp “wholeness,” especially when readings leading up to the Ordinary after Pentecost season point to the resurrection of Jesus’ soul within one’s soul being the definition of what “wholeness” is. Seeing that, that same presence is then the truth of “peace,” where “peace” is a statement of Jesus’ soul resurrected within one’s own soul (bringing “peace” within).

To confirm that meaning of “eirēnēn,” Paul next wrote the Greek words “pros ton Theon,” which translate into English as, “advantageous for” or “towards this God.” That says the “wholeness” that had been missing prior to “us having been made Righteous” was that which took a soul “towards this God.” This makes it an “advantage” for the unsaved soul, when it has become saved by coming “towards this God,” with “this God towards” one’s soul in return. The two had been separated, so the “advantage” for a soul comes from a return “towards this God.” In contrast, away from this God would be lives of sinners, not those “having been made Righteous.”

In the third segment of words in verse one, five of six words are written in the Genitive case, meaning Paul delved deeply into explaining the divine possession that is the source “of faith,” which brings a soul to a state of “wholeness.” Here, he wrote “dia,” which says, “through, on account of, or because of,” where HELPS Word-studies explains this word’s intent is to mean, “across (to the other side), back-and-forth to go all the way through, “successfully across” (“thoroughly”).” Thus, the reason (“because of”) one make it “advantageous for” one’s soul, as stated prior, is “on account of of this of Lord of our souls of Jesus of Christ.” That says “of this” (“tou”) is that stated prior – “made Righteous of faith” – now is “of Lord.” Here, the lower-case spelling of “kyriou” is a statement of a soul being its own ”lord” over its body of flesh (and soul); but the divine elevation “of Lord” means the presence of a Yahweh-sent soul of His Son, who comes “advantageously” for the feminine soul-wife to become its new “Lord.”

To ensure one knows the meaning “of Lord” is that, Paul then wrote “of our souls,” where the Greek word written is “hēmōn,” which is written in the first-person plural – matching the plural of “Dikaiōthentes” and “echomen.” The word typically translates as “of us,” but can equally say “of ourselves.” In that case, “ourselves” becomes a statement about “our souls,” as the only thing bringing life to flesh (a “self”) is its soul. More than being a “Lord” over one’s flesh, where arguments could ensue about the self-soul not liking the restrictions of a “Lord” soul, the “Lord” must have complete authority over both self-soul and its body of flesh. So, by it being in possession “of Lord of our souls,” the soul of Jesus is the “Master” in charge of “making one Righteous,” making one become “whole.”

Paul the named who this “of Lord” is, as it is being in the possession “of Jesus,” where one’s soul becomes Jesus reborn … in his name. That name is applied to the soul-flesh possessed, in a similar way that a soul takes on the name of the Husband – Yahweh – becoming one “Who Retains Yahweh (as one of His elohim)” [“Israel”]. To become “of Jesus” means one has become an Apostle reborn in that name. In order to become that – a possession “of Jesus” – one’s soul must also have become totally cleansed of all past sins. This is the marriage of a soul to Yahweh, which brings about the cleansed state “of Christ,” which is the possession of Yahweh, Baptized by His Spirit. To become “of Christ” means a soul is made into a Virgin womb (the feminine essence of a soul in the flesh), into which the soul “of Jesus” is implanted. Thus, the whole of verse one is Paul reminding his fellow Christians in Rome of their transformations into “Righteous” Apostles, made “of faith.” That transformation did not by Paul handing out instructions to believe, as being “of faith” means being “of personal experience.” That means each of their souls had been made “whole” by divine marriage to Yahweh (through His “Spirit”), making them possess “of Lord of their souls Jesus, of Christ.”

Following a comma at the end of verse one, verse two then repeats the Greek word “dia,” such that the “through, on account of, or because of” stated in verse two as “on account of of this of Lord of our souls of Jesus of Christ” is further stated in verse two. Here, the reason (“because of”) is relative to the “of whom” that are involved (from “hou” being the Genitive masculine singular form of “who, which, what, that”) in this divine possession. This focus is then stated to be important (from the word “kai” written) to denote the feminine gender usage of words saying “this access” or “this coming to,” which says the divine possession enters (or penetrates) the soul, not the other way around. It is then said to be “we are possessed to this to faith into.” Here, Paul is laying the groundwork for explaining “faith” is “brought to” one’s soul, such that it becomes “faith” once “into” one’s soul. This says “faith” is importantly a result of divine possession, meaning “beliefs” fall short of that personal experience.

Here, Paul wrote “this favor,” where he wrote the word “charin,” a word normally translated as “grace.” The feminine gender of “charin” says it is the soul that receives such a state, with the root word meaning “favor” and “kindness.” This must be seen as a gift that “comes into” a soul, resulting in “faith.” Paul then wrote, “this within to whom we make a stand.” In this, the Greek word “hestēkamen” is another in the series of first-person plural verbs, where Paul says all true Christians are made to “stand firm” or be “steadfast” in their “faith.” The positioning of “standing” is opposed to lying down, which mimics sleep; and sleep is metaphor for death. By saying “we make a stand,” Paul said “we have been raised from the dead.” By seeing this presence as a “favor” “brought into” them, there is nothing that can ever weaken that “faith brought.” The “kindness” bestowed to a soul is knowing Yahweh’s Spirit personally; and, that allows one to know Salvation of a soul means defeating death.

Following a semi-colon that divides verse two into two separate statements, Paul again wrote a “kai” which introduces this second relative statement as being important to grasp. The first word following that marker word is another in the first-person plural, which now places focus on “boasting.” Paul then said, “we boast on the basis of to expectation.” In that, the Greek word “elpidi” is written, which is normally translated [in the Dative] as “to hope.” Because “hope” is another of those vague terms that people often misunderstand, to see the truth be expressed as “to expectation,” this takes away the weakness of “to hope” and lays this importance on the realization that divine possession is not some ‘iffy’ sense of being, but instead a fixed set of “expectations” that one knowingly faces, when divinely possessed.

The ”expectation” that comes “to” one’s soul is then stated to be “of this of honor of this of God.” Here, again, the Genitive case points out the possession involved, where one’s soul-body is given the ‘expectation” that divine possession means a state “of honor” has come. In that, the Greek word “doxēs” is written, which ordinarily would be translated (properly) as stating “of glory.” Once again, such a word brings a sense of nebulosity that is difficult for laypeople to define. I have posted in prior commentaries that the truth of “glory” is the love of Yahweh that fills the soul of Jesus. One cannot possibly begin to define that love of Yahweh; but one can experience that love as the “glory” of divine possession. As such, the word also means “renown,” which means one takes on “the name of Jesus,” above and beyond one’s own name. The word also means “honor,” such that it is easier to grasp the importance of maintaining the “honor” bestowed upon a soul, by the presence within “of Jesus.” This is the truth “of glory.”

When Paul then finished verse two by saying “of honor” was “of this of God,” that says Adam-Jesus is His Son, who was made by His hands. That “Yahweh elohim” made in Genesis 2 was made for the purpose of being sent onto the earth plane as the first Apostle in the name of Yahweh. The purpose was to save lost souls, so the name told to Mary by the angel Gabriel said, His name will be “Jesus.” That “renown” says “Yahweh Saves.” Thus, this coming “of glory of God” is His Son, in whom the love of Yahweh is permanently affixed.

Verse three follows a period mark that ends verse two, beginning with the capitalized Greek word “Ou,” which means “Not.” This negative word is divinely elevated to the spiritual level, so when the words that follow it say, “alone now,” this highlights “alone” as a soul by itself in a body of flesh. That is “Not” the makeup of an Apostle. The soul is possessed by this “of glory [Jesus] of God [Yahweh], so a Trinity exists along with the host soul, which is “No longer alone now.”

Following a comma mark of separation, the next segment make a one-word statement that often is translated as “but,” from the Greek “alla.” Because “but” has no meaning as a one-word statement, the word is found to also mean, “on the other hand,” which indicates multiplicity (of hands), which becomes “the other” that possesses a lone soul. This is then followed by the word “kai,” which says it is important to place focus on the Greek verb (once more) that is stated in the first-person plural, meaning “we boast.“ This is the multiple Christians of Rome that Paul addressed, repeating his prior usage (in verse two), where Paul also importantly introduced “we boast on the basis of to expectation of this of honor of this of God.” Now, Paul importantly adds: “we boast within these persecutions.”

When Paul was named Saul, he persecuted those Jews who claimed to do feats in the name of Jesus of Christ, without understanding what that meant. As Paul, he regularly faced persecutions; and, the true Christians of Rome were persecuted just like was Paul. [See in the history book where it talks about Christians being fed to the lions in the arena.] The importance says “we are able to hold our heads up high within these persecutions [or “tribulations”], because their souls are “Not alone,” but “on the other hand” they had the strength of Jesus reborn within each of their souls.

Following a comma mark of separation, the next segment says, “we are knowing that this affliction [of “persecution” or “tribulation”] , steadfastness produces”. This says that the presence of Jesus within gives a soul the strength to “endure” all pains and sufferings that come because one has been transformed into Jesus in a new body of flesh. This says that “perseverance” is “produced,” which means anyone who says “Jesus died on the cross for your sins; so, you don’t have to suffer” is full of complete ignorance. Paul set forth the “expectation of faith” that being made “Righteous” – as Jesus reborn – means Jesus will be persecuted to death countless times over again, involving many different bodies of flesh in which his soul is resurrected. Every Christian killed in Roman arenas, for the delight of Roman entertainment, was Jesus killed all over again. When a soul has a soul that has ‘been there, done that’ to count on for strength, then all punishments short of death are just ‘practice runs.’

Paul then followed a semi-colon at the end of verse three to change to a new direction in verse four, while remaining on the theme of “persecution.” There, Paul wrote, “this now perseverance , character ; this now character ; expectation”. In this, Paul referred to the “steadfastness” that comes from “perseverance.” Each event of “persecution” is a test, just like a school class regularly tests the students for what they have learned. The test that are not the final exams are what build the truth of one’s “character.” The Greek word translated as “character” is “dokimé,” which means “(the process or result of) trial, proving, approval,” implying in usage “trial, proof; tried, approved character.” (Strong’s) Once one has been “tested,” one knows what “to expect,” therefore one’s “faith” is “tested” regularly; and, that becomes the “expectation.” To get a passing grade (an “approved character”), then one must be “tested” or ‘thrown into the fire,’ so one’s metal is proved.

Again, the typical translation of “elpis” is as “hope.” The word “hope” is too weak to be “tested.” The link of “hope” can only be to “belief.” When one “believes” in a school and one “believes” in “tests,” that is because one has seen such external to oneself, while not actually being a student enrolled in a school. To suddenly be cast into an educational setting, when one is not prepared to do the work that is necessary (to be “tested”), then it does not matter how much “belief” in “tests” one has, or how much “hope” one has of not failing. To “hope” for miracles, without doing any work, is useless. Thus, James wrote, “Faith without works is dead” [where “dead” is about the missing Trinity of salvation, ensuring “death” will come]. When one is in over one’s head (a soul alone with a Big Brain), then “hopes” will be dashed; and, when that happens, “beliefs” are shattered. Therefore, “faith” is the personal experience of readiness, where “testing” is the “expectation;” and, when that is the “expectation,” then the “character” will respond to the demands of the “persecution” and succeed (with help, “knowing one is Not alone”).

Following a period mark at the end of verse four, Paul then began verse five by advancing this notion that separates “belief” from “faith.” His first segment says, “this now expectation not we bring to shame”. In that, rather than the first-person plural, Paul wrote “kataischynei” in the third-person singular, where each individual knew the personal “expectation” that he or she (collectively a “we” as those true Christians) “not to bring shame.” This is “not” about “shame” to the Trinity possessing everyone individually, but “shame” on self, which is the state of being that is sinful, including full of doubts. When the word “elpis” is translated as “hope,” rather than “expectation,” then the “not” (“ou”) becomes linked to “hope,” where a lack of “faith” (wishful thinking only) will always lead to a state of “shame.” It is Paul writing that “beliefs” leading to “hope” are useless, as “shame” becomes one’s way of life. Only when one has the personal experience within can the collective know that “not we bring to shame” our souls.

In the next segment, Paul identified that the soul of Jesus is why “not we bring to shame.” He was created by Yahweh for the purpose of saving souls. In that creation, His personal touch passed into flesh (immortal hero-like when made) the love of Yahweh into the “Yahweh elohim” that became the soul of Adam-Jesus. Whenever that soul has been resurrected within a previously lost soul, Paul wrote: “because this love of God has been poured out within these inner selves of our souls through Spirit Holy”. This explains how one’s previously lost soul – which knows nothing but “shame brought upon self” – will “not” repeat that misery, “because” of Yahweh’s “love” having been “poured out within each soul”. This is the divine marriage of a soul to Yahweh, with His “Spirit” being a soul’s Baptism that removes all past “shames.” The “inner selves” or “hearts” (from “kardias”) connect to the Greek word “hēmōn” (again), where the Genitive case, first-person possessive pronoun normally translates simply as “us” or “we.” However, as I explained before, the word also means “ourselves,” where “selves” relates to “souls,” meaning “we” or “us” is a statement of the life that animates dead flesh; and, that is what truly is one’s “inner self” or “heart.”

The ”outpouring of love” must be seen as the necessary connection from which all marriages are formed. Without “love” for Yahweh – shown by acts of submission to His Will and efforts to maintain the oil in one’s lamp that leads one’s life lawfully (willing self not to sin, because of knowing the Law) . Without one’s love poured out to Yahweh, there will be no “outpouring of His love” in return, when the time for divine the marriage should take place. The “outpouring” from Yahweh is first the “Spirit” that Baptizes a soul, removing all past “shames.” That prepares a new wife-soul to be penetrated ‘on the wedding night’ with the seed of Yahweh’s true “love,” which is His Son. This is a love of God that cannot be compared to any physically led emotions. Being purely Spiritual, this becomes the difference between “belief” and “faith.” The “love of God” is too deep to explain in words, to fully teach others what that “expectation” is like. It must be experienced. It must come from the divine union of a soul with “God, Spirit, and Son” – the Trinity of “God’s love” in one’s soul.

The two words ending the second segment are both capitalized: “Pneumatos Hagiou.” It is wrong to read that as one word, as “Holy Spirit.” The Genitive case shows both equally as possessing a soul, such that “of Spirit” means the marriage of a soul to Yahweh. It is His “Spirit” that is outpoured in divine Baptism. The capitalization of each word means they are each divinely elevated in meaning, as from Yahweh … individually and separately. The purpose of Yahweh’s Baptism (which must come first) is to make a soul become “Holy” or “Sacred” or “Set apart by God.” It is not the “Spirit” that is “Holy,” as that becomes a lowly imbecile (soul-flesh peon) judging Yahweh, when its nose should always be touching the ground, in submission to Yahweh, knowing it is too lowly to look up and show its face. “Hagiou” is a statement about one’s soul having been forever changed. It is the return to a pure state of existence, as when one was breathed as life into dead matter (at birth), so one can return to Yahweh in the same state one was in when one departed Yahweh. It is in this “Saintly” state of being that Yahweh has prepared one’s soul-flesh to be reborn as His Son, who will walk in new bodies of flesh as the “Saint” he was made to be. Thus, the truth of the Trinity is it is the threesome, Father, Son and Spirit, with the fourth being the soul-body that has been transformed into a “Saint.”

Paul then ended verse five by writing, “of this of having been placed to our souls.” Here, the Genitive case states (as that stated prior) there being a divine possession of one’s soul-body. The word “of this” (“tou”) refers back to “love of God” entering a soul “through of Spirit of Sacred”. When the Greek word “dothentos” is seen as the singular, becoming a statement of each individual soul of the ‘Christian’ collective (“we” or “us”), the word’s meaning as “to give,” is better read as the implication in usage of “I offer, put, place.” Each soul has not been “given” the right to be deemed “Set apart by God,” but all have been “offered” that opportunity, because Yahweh has sent His “Saint Spirit” into the world, so His Son can teach seekers the truth of Salvation. That “offering” must then be acted upon. Knowing there exist schools in the world does nothing for one’s education, if one does not enroll in a school, for the purpose of becoming educated. Thus, the registration requirements say one must first apply to Yahweh. Once one has been accepted, then He will “place” His Trinity into one’s soul; so, the end result will always be His Son Jesus reborn into ministry in the material realm.

As an Epistle selection to be read aloud on Trinity Sunday, which is the first Sunday after Pentecost, signaling when priests of Yahweh are sent out into ministry as His Son reborn, that cannot happen without a soul-body having had “placed” the Trinity of Father, Sun, Spirit, making one be a Saint, Set apart by God. Paul wrote to the true Christians of Rome, knowing they were ALL exactly in the same state of Salvation as he was. Going out into ministry is hard work. That is why so many who call themselves ‘Christians’ laze about in pews for a lifetime, rarely doing anything to show a love of Yahweh [a name they do not know]. Instead, they wallow in the idolatry [a shameful existence] that loves a church building, a church denomination, or the priests therein – all for the wrong reasons. None of that will ever save one soul. Only the Trinity brings Salvation of a soul; so, sitting in the same pew for ninety years – having done none of the works of a Saint – means getting this wasted life over with, so you can receive your failing grade (or less than passing) in Judgment and return in new baby flesh, to start all over again. Hopefully, one will find a true priest of Yahweh to lead you to do the acts of faith, rather than the works of shame.

John, Language, Teaching

John 16:12-15 – Jesus explaining the Trinity in four verses

December 27, 2025 R. T. Tippett Leave a comment

Jesus said to the disciples, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.”

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This is the Gospel selection that will be aloud by a priest on Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Proverbs 8, where Solomon wrote, “and I was daily his delight, rejoicing before him always, rejoicing in his inhabited world and delighting in the human race.” That will be followed by either a singing of Psalm 8 or Canticle 13. If Psalm 8 is chosen, read aloud in unison will be these verses: “You have made him but little lower than the angels; you adorn him with glory and honor; You give him mastery over the works of your hands; you put all things under his feet.” If Canticle 13 is selected, the song will sing, “Glory to you for the radiance of your holy Name; we will praise you and highly exalt you forever.” Following the song will come a reading from Paul’s Epistle to the Romans, where he wrote: “we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand.”

In John’s sixteenth chapter, he continued to write of Jesus’ words said to his disciples, as they were getting drunk on Seder wine. John began recording what “Jesus said to his disciples” in chapter thirteen; and, it continues here in his sixteenth chapter, without John ever writing the words beginning this reading selection. The Episcopal Church has picked out these four verses to be read on Trinity Sunday; and, they are simply setting the context of who Jesus was speaking to. By writing, “Jesus said to his disciples,” it must be understood that this applies to those drunken disciples that surrounded him and John only. These words are not for those who reject the teachings of Jesus, as those not there with him when he spoke these words. However, they equally apply to all who are “disciples” of Jesus today, as evidenced through devoted study of his words spoken and recorded in the Gospels.

As I did with the Romans reading for Trinity Sunday, I want you to compare the above NRSV translation to the literal translation that I have constructed. See how the nebulosity disappears and the Trinity theme appears.

12. “Still much I possess to your souls I say , on the other hand not you are able to carry them at this moment .”

13. “whenever now it shall come that one , this Spirit of this of truth , it will guide you within this truth all ; not indeed it will speak from itself , on the other hand how much it may hear , it will speak ; kai these coming it will announce to your souls .”

14. “that one my soul it will render honor on , because from out of of this of my soul it will take , kai it will announce to your souls .”

15. “all how much it possesses this Father , mine it exists , on account of this , I said that from out of of this of my possession it will take kai it will announce to your souls .”

The same information is presented, but in a way that translation services cannot present. Let me now break all of this down, so my amendments are made clearly explained.

In verse twelve, the capitalized Greek word “Eti” begins it. The NRSV minimizes this as “still,” in the lower-case. The word means “Yet, Still,” with HELPS Word-studies saying the proper implication is: “Continue (Remain).” The divine elevation that must be read into this word is this is Yahweh speaking through the Son [as is explained in verse fourteen]; so, “Still” is an important statement that what has already begun, and was then in the present, will “Continue” into the future. This is vital to understand, because Jesus had told his disciples on three prior occasions that he would die and on the third say resurrect. When he said, “much I have Still to you to say, but you are unable to bear then now” [alternate translation of the same Greek text], Jesus was about to be arrested and never again talk to his disciples in the flesh. Therefore, “Still” is a prophecy of the future resurrection of Jesus in his disciples, when they would find out “how much” would be said by Jesus, when they were “able to bear” his words.

In verse twelve, when John wrote in Greek “echō,” which the NRSV translates as “I have,” this common word is overlooked as a statement of “I possess.” When this word connects to the Greek word “hymin,” in the Dative case, it easily appears to be Jesus saying, “I have to you.” The possessive pronoun “hymin” (in the second-person plural) makes the English simplistic “you” be implied as plural in number, where the singular root means “you” as well. The intent hidden beneath this word written in Greek says the singular is “yourself,” with the plural being “yourselves.” This makes it easy to see that Jesus said “I possess” to his disciples, but not in the physical sense of him owning them as slaves. Instead, his soul possessed their souls, where a “self” is a “soul.”

This says that Jesus’ soul was already in possession of the souls of his disciples. The fact that they were drunk at the time he spoke to them (which he would have known quite well) says he spoke to John, so those words would be recorded for those disciples today, who are equally incapable of understanding what Jesus said. The drunkenness is less about Seder wine and more about the artificial high brought on by popular opinions, taught by false shepherds and hired hands. The translators of a divine language – recorded in the Greek Yahweh led John to write, so signals of written text (not the spoken word, per se – are unable to project the truth of what Jesus intended in his spoken words. This is just how drunken disciples could not fathom the deep intent of the words Jesus spoke here, which John recorded later. Only in the future, when one has ‘come down’ from the Pablum spoon-fed to boxed-in Christians, can souls be inspired by the Spirit to grasp: “This was right in front of my face, but I could not see the truth until now!” The disciples, once Apostles, were possessed by Jesus’s soul, so his bringing the ‘Christ Mind’ to them made them able to remember all things Jesus had said to them. That future transfiguration is when every soul will be “able to bear” what Jesus is saying now, in this selection from John’s sixteenth chapter.

Verse thirteen then states what will take place when this dawning of understanding comes to a soul. Jesus said, “whenever now it shall come that one”. In this segment, a word that will be repeated later is written, which is “ekeinos.” The NRSV translates this above as “he.” While the word is written in the masculine singular form, the word (as written) means “that one.” While the masculine implies a “he,” which the NRSV continues to call this aspect of the Trinity, it is not a separate entity, which “he” would lead one to believe. When Jesus then explained “that one” is “this Spirit of this of truth,” the Genitive case that states possession “of this Spirit,” where “this Spirit” is the source “of truth,” this would be better identified by the third-person neuter-gender, as “it.” This is then understood to be an “it” from a masculine source, which is Yahweh, as His “Spirit” – one of the three of the Trinity.

When Jesus spoke “of truth,” the Greek word “alētheias” (also repeated) clearly states “of truth” (in the Genitive case), but Strong’s explains its usage means: “not merely truth as spoken; truth of idea, reality, sincerity, truth in the moral sphere, divine truth revealed to man, straightforwardness.” HELPS Word-studies says it properly means “true to fact,” as “reality.” This element of “reality” says the “truth” is not always as it appears to be. These Greek words written by John have been paraphrased into English, such that the “truth” is John did not write anything in English. To believe the NRSV translation in English is to believe whatever or whoever came up with these paraphrases; such that, the “truth to the fact” is one’s beliefs are in an English paraphrase, not the “truth” of the Word. Thus, Jesus followed that announcement that what Jesus would “Still” be “saying” to the souls of his disciples beyond that Seder evening would be spoken to their souls by the “Spirit of this of truth,” where “it will guide their souls [yourselves] within this truth all”. In that, “all” means each of the disciples would be possessed by “this Spirit of this of truth,” removing “all” confusion that hides the “truth” from being seen.

When Jesus then said “this Spirit” will “not speak from of itself,” this says Jesus was filled by the same “Spirit of truth.” We know that because Jesus said the same thing about “himself.” This says the same “Spirit of truth” existed in Jesus, as would exist in the future in his disciples. When he then said, “this Spirit of truth will speak how much it may hear,” this says the same source of what Jesus heard was said by Yahweh – the Father. When “this Spirit of truth speaks what it hears,” then the soul in whom “this Spirit of truth” has come, “he will speak” the truth. That is what Jesus prophesied would be “coming to their souls [“yourselves”].”

To begin verse fourteen, John used the second “ekeinos,” which again translates properly as “that one.” This refers to “this Spirit of truth,” such that Jesus added “that one mine” or “that one my soul’s,” which confirms the same “Spirit” possessing Jesus will be possessing them. When Jesus then said “it will glorify,” where the essence of “truth” says “it will render honor on,” that says the same “glory” possessed by Jesus will possess his disciples. Here, the meaning of “glorify” must become part of one’s venular that immediately realizes the “glory of Yahweh” is His love, which He built into the soul of Jesus. This is the Adam connection, where the soul of Adam was the “Yahweh elohim” that Yahweh placed into the clay of the ground, at which point He breathed in an “elohim” or an “angel” that is the love of God. That love of Yahweh is at the core of Jesus’ soul; and, the same love of Yahweh – the resurrection of the “Yahweh elohim” of Adam-Jesus – will become “this Spirit of this of truth” that possessed Adam, was resurrected in Jesus, and will always be resurrected within Yahweh’s “Saints.” Jesus explained “he will take” this same “Spirit” from the soul of Jesus and resurrect it in the souls of all Apostles. Then, the same announcements “of truth” will come from “those souls [“yourselves”],” in whom “this Spirit of this of truth” that is in Jesus will be raised.

In verse fifteen, Jesus then basically stated the Trinity, by saying, “all how many it possesses this Father , myself it exists “. This states a soul must be married to Yahweh, becoming His possession. No matter “how many” devote themselves to His service, “all” will become His wife-souls. Once that criteria has been met, then “all” souls possessed by Yahweh will become Jesus resurrected, as “myself exists” in those wife-souls possessed by “the Father.” Here, the “Father” brings about the Son, so the wife-soul also becomes both the mother (a Virgin womb of Mary recreated in “all”) and the “brother” of Jesus, such that Yahweh is both the Husband and the “Father.” The Trinity was stated in verse fourteen, as “this Spirit of this of truth,” which possesses the soul of the Son, as the “Spirit” of the “Father” (thus an “it” from a masculine source). The Trinity always needs a ‘fourth’ to possess, which is always a soul-flesh in the material realm. The fourth that spoke to the disciples was Jesus of Nazareth, the Lord of disciples, the son of Mary, the husband of Mary Magdalene, and the father of John the Beloved. All of those human traits and characteristics are worldly, not Spiritual. Thus, Jesus of Nazareth was possessed by the Trinity he explained.

As a Gospel selection to be read aloud by a priest on Trinity Sunday, the elders of the Church selected these four verses specifically for the purpose of having a priest explain this truthfully. That demands a priest be a fourth that has been and still is possessed by the Trinity. One so possessed can then act as one of the Apostles and speak the truth from the Spirit of truth, so others can receive the same Spirit and have the Trinity raise their souls from death. Alas, that fortunate state of the early phase of true Christianity has long ago been persecuted to near death. Pulpits now are found to be in buildings designed to only sheer the sheep for profit, not knowing any truths to be told. Sermons are created to befuddle the flock with adoration for an orator (speaker of fluff, not substance), so absolutely NO teaching of truth is done. That means it is left up the individual self-soul to seek the truth alone. That demands a spiritual relationship and a desire to be taught … to be a disciple of Jesus. With enough love of God shown, then Yahweh may have mercy on one’s soul and send a true Apostle to help one make a stand and be raised from the dead.

Explaining the Readings

Tag Archives: Proper 6 Year C

Proverbs 8:1-4, 22-31 – Solomon speaking about possession

Psalm 8 – Teaching as a Trinity prepared

Canticle 13 – Renaming those who were spared the furnace by the Trinity

Romans 5:1-5 – Paul explaining the Trinity in five verses

John 16:12-15 – Jesus explaining the Trinity in four verses

The Episcopal Lectionary Discerned