Tag Archives: Proper 9 Year C

2 Kings, Language, Teaching

2 Kings 5:1-14 – Letting our own acts of faith wash our sins away

Leave a comment

Naaman, commander of the army of the king of Aram, was a great man and in high favor with his master, because by him Yahweh had given victory to Aram. The man, though a mighty warrior, suffered from leprosy. Now the Arameans on one of their raids had taken a young girl captive from the land of Israel, and she served Naaman’s wife. She said to her mistress, “If only my lord were with the prophet who is in Samaria! He would cure him of his leprosy.” So Naaman went in and told his lord just what the girl from the land of Israel had said. And the king of Aram said, “Go then, and I will send along a letter to the king of Israel.”

He went, taking with him ten talents of silver, six thousand shekels of gold, and ten sets of garments. He brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you my servant Naaman, that you may cure him of his leprosy.” When the king of Israel read the letter, he tore his clothes and said, “ha-elohim to give death or life, that this man sends word to me to cure a man of his leprosy? Just look and see how he is trying to pick a quarrel with me.”

But when Elisha ish ha-elohim heard that the king of Israel had torn his clothes, he sent a message to the king, “Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel.” So Naaman came with his horses and chariots, and halted at the entrance of Elisha’s house. Elisha sent a messenger to him, saying, “Go, wash in the Jordan seven times, and your flesh shall be restored and you shall be clean.” But Naaman became angry and went away, saying, “I thought that for me he would surely come out, and stand and call on the name Yahweh elohaw, and would wave his hand over the spot, and cure the leprosy! Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them, and be clean?” He turned and went away in a rage. But his servants approached and said to him, “Father, if the prophet had commanded you to do something difficult, would you not have done it? How much more, when all he said to you was, `Wash, and be clean’?” So he went down and immersed himself seven times in the Jordan, according to the word of ha-elohim; his flesh was restored like the flesh of a young boy, and he was clean.

——————–

This is the Track 1 Old Testament selection to be read aloud on the fourth Sunday after Pentecost (Proper 9), Year C, according to the lectionary for the Episcopal Church. If an individual church is on the Track 1 path, then this reading will be followed by a singing of Psalm 30, which includes the verse: “Weeping may spend the night, but joy comes in the morning.” That pair will be followed by the Epistle from Galatians, where Paul wrote: “if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness.” All will accompany the Gospel selection from Luke, where it is written: “See, I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, `Peace to this house!’’

In the first verse of this reading, we read that Naaman was a “commander of the army of the king of Aram,” where “Aram” is also called Syria. Under Ahab, Israel warred against Aram, when its king was Ben-Hadad (1 Kings 20). Ahab defeated Ben-Hadad (whose name means “Son Of Thunder), but spared his life. By sparing Ben-Hadad’s life, his servant Hazael would murder Ben-Hadad and usurp his throne. But, that would not happen until 2 Kings 8, so Naaman was a commander under Ben-Hadad II [Wikipedia]. This was when Jehoram has succeed Ahab as King of Israel.

All of this must be seen as set in motion by Elijah’s spiritual anointment of Hazael, who would have known Naaman, well before that future came to be; with Elijah’s spirit being the anointment, before he ascended, as Elisha watched. It is said that Naaman renounced his pagan god and began to follow Yahweh. That would align him with the overthrow by Hazael. As for Jeroram, he would be killed by Jehu, who the spirit of Elijah would have anointed at the same time the soul of Hazael (and Elisha) was. While not overtly written, this assumption can be made by seeing a spiritual anointment grows over time.

When we read that Naaman “had given victory” by “Yahweh” [not “the Lord,” but named “Yahweh”], this says the “victory” was over Israel. Parts of the upper reaches of the Northern Kingdom (most all of Naphtali) had been taken by Ben-Hadad I, when warring against Ahab. Most likely, Naaman’s slave girl was an Israelite from that region, who knew Elijah had died and Elisha had taken his place as the prophet of Israel. For her to tell Naaman, “If only my lord were with the prophet who is in Samaria! He would cure him of his leprosy,” that cannot possibly be based on a “young girl” [“na·‘ă·rāh qə·ṭan·nāh” – “maiden unimportant”] from Naphtali having knowledge of Elisha having such powers.

This is where one needs to recall the lesson of Luke 4, when Jesus was rejected in Nazareth and spoke of prophets being rejected. In his defense of himself, his miracles already were greater than all those performed by Elijah and Elisha, for the people of Israel [the region of Galilee was in that former nation]. When Jesus mentioned Elisha curing Naaman of leprosy, with Naaman being a Syrian, not a Jew, that says no unimportant maiden taken as a slave to a commander of the army of Aram would know that feat beforehand. This says the “young girl” was possessed by an angel of Yahweh and made to prophesy. It is this presence that became obvious to Naaman (more than being known for taking advice from slave girls) that led him to petition his king [Ben-Hadad II] for a letter of marque, after an agreement was made with the King of Israel – Jeroram. Thus, when we read: “So Naaman went in and told his lord just what the girl from the land of Israel had said” – that was from sensing the girl was acting like an oracle of Yahweh, not some captive Israelite that felt sorry for her master having a skin disease.

When the story says that Ben-Hadad II wrote a letter to Jeroram, the King of Israel, requesting that he agree to let Naaman and an entourage freely travel to Bethel (a name meaning “House of God”), in Samaria (a name that means “Place Of Watch Keeping”), so Elisha “would cure [Naaman] of his leprosy,” angered Jeroram. This says the peace between the two nations was not firmly set; and, if Elisha “would not sure him of his leprosy,” then that would be grounds for a new war. This says the words of the “young Israelite slave girl” were perceived by Ben-Hadad II and Naaman as divine guidance. That says those from Aram (Syria) had more faith in Yahweh than did Jeroram.

When we read, “[Jeroram] tore his clothes,” this is something that routinely comes up in Old Testament text. Often it is translated as saying, “he rent his clothes in two” (or something like that). Rather than see this as a literal tearing of cloth (which would cause a tailor dismay), but a symbolic statement that says someone has been affected emotionally by some circumstance, where he is shaken to his core being – his soul – which has been forced to make a decision that makes one go against what his soul immediately says to do. In all cases, the “clothes rendered” are those of one who bears the responsibility of a title, such as a king or a priest-prophet.

The Hebrew word written that is translated as “clothes” is “bə·ḡā·ḏāw,” which is rooted in “begged,” meaning “treachery.” While the same word bears the meaning of “garment, clothing, raiment, robe of any kind,” this should be seen not as physical “clothes,” that what which covers over, even holds locked away an underlying ability to become “treacherous.” So, rather than read this as if ancient people liked to tear their clothes when they got angry, I feel it is better to see this as someone having been stripped naked to his bare soul, so the real person is forced to make a decision on a serious matter..

Because Naaman is said to have come bearing gifts: “ten talents of silver, six thousand shekels of gold, and ten sets of garments,” this says one is expected to allow favors for a price. This becomes the dilemma that Jeroram found himself placed, as the King of Israel was expected to follow the lead of his prophet (like Samuel and Nathan advised David), knowing the prophet could speak with Yahweh directly. While speaking with Yahweh was the expectation, for a king to receive gifts for healing, which was not guaranteed beforehand, Jeroram was torn … because Naaman brought some nice gifts.

Before Jeroram allowed Naaman and his entourage to freely travel to Bethel, he forwarded the letter from King Ben-Hadad II to Elisha, so he would know what was up and confer with Yahweh over this matter. Elisha, we read, wrote back to the king, saying “Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel.” This says that Elisha expected more from Jeroram. The key to this comes from realizing Jeroram said, “ha-elohim,” and Elisha also said the same. While the NRSV translates both to say “Am I God” [Jeroram] and “man of God” [Elisha], that is a mistranslation from being incapable of realizing the meaning of “elohim.”

When Jeroram said, “hā·’ĕ·lō·hîm ’ā·nî lə·hā·mîṯ ū·lə·ha·ḥă·yō·wṯ,” that literally translates to say, “the elohim I to die and to make live.” In this, the word “elohim” (which is plural for “gods,” when said of pagan Gentiles) represents the inner spirit that is Yahweh’s anointment within one raised to the level of King over the children chosen by Yahweh as His.. Because Jeroram knew he was possessed within by this ‘angel guide,’ the “tore his clothes” that made him be king, because he possessed an “elohim.” The commitment to his “elohim” meant his ego must “die,” so his soul could be led by the “elohim” to eternal “life.” The gift of riches for agreeing to commit the prophet of Israel to do a ‘dog and pony trick’ meant Jeroram knew allowing Naaman into Israel for money would threaten his soul’s chance of eternal life.

Because all kings of Israel were anointed by prophets, so they could take the throne, Elisha would have been the one to anoint Jeroram. As a true prophet and also Elijah’s soul reborn, Elisha had a “double portion” of “elohim” in his soul. So, Elisha is called “’îš-hā·’ĕ·lō·hîm,” which says, “son of the elohim.” He was both the “son” of Yahweh (as Elijah reborn) and a prophet possessed by a the spirit “elohim.” Knowing Jeroram was anointed with an inner “elohim,” Elisha’s response to the letter sent to him about Naaman, said “Why did you tear your clothes?” That asked, “Why would you feel torn by this opportunity to prove Yahweh to a foreign power?” It asked why Jeroram was not led by his “elohim” to see there was no problem, because Yahweh had brought this offer to him, Elisha and all Israel. So, Elisha said, “Bring it on!”

Now, the name Naaman means, “Pleasant” or “Pleasantness,” which is not a threatening name for a military commander. It could be that this name is one applied to the commander of the Aram army by the history that is written in Second Kings. This would make “Naaman” be a statement of a convert to faith in Yahweh, rather than the real name of a Syrian general. The metaphor of having been unclean (leprosy) but made clean (pleasantness) makes Naaman a parallel to Cornelius, who was a Roman Centurion, who also was a convert to faith in Yahweh. Another comparison would be King Achish of Gath, the Philistine who David converted [the two hundred foreskins story that qualified David as a royal heir] and who protected David from Saul’s attempts to have David killed. Therefore, the name “Naaman” should be read as a “pleasant” statement about the soul within, as his soul was marked by Yahweh to be saved.

When we read, “Naaman came with his horses and chariots, and halted at the entrance of Elisha’s house,” this should not be thought to mean Elisha lived in a house, by a road, with a mailbox that had his name on it. The literal translation of the Hebrew written says Naaman “took a stance at the entrance of the house of Elisha.” When the Hebrew that makes up the name “Elisha” is understood to mean “God Is Salvation,” the place where Naaman “took a stance” was “at the threshold of salvation,” with that “salvation” coming from an inner “elohim.” Because Elisha would have lived in Bethel (the place of the House of God, where Jacob saw a ladder leading to the spiritual realm), Naaman “entered Bethel.” The information about “horses and chariots” says everyone in town knew someone from ‘out of town’ had just arrived.

That arrival then has us told, “Elisha sent a messenger to him.” In that, the Hebrew word “mal·’āḵ” (“malak”), which does translate as “a messenger,” but in 213 occurrences of this word found in the Hebrew text of Scripture, 101 times it is translated as “angel,” with another nine time in the plural, as “angels.” That outnumbers the twenty-four times it is translated as “messenger” (singular) and the seventy-six times in the plural, as “messengers.” When this is seen and knowing Naaman has taken an “upright stance on the threshold of the House of God,” where Elisha is the Son of Yahweh, as the physical prophet of Israel, it should make sense that Naaman was sent an “angel” who delivered the message spiritually. Even if a human being walked out to a chariot and said, “Elisha says go bathe in the Jordan River seven times and you will be healed,” this would be just like an oracle speaking through the mouth of a slave girl. Naaman would have heard the Son of Yahweh tell him, “Your faith has sent you here, so you do not need me. Your actions on your faith will heal you. You must be baptized in the water of Yahweh so the completion [the symbolism of the number “seven”] of your conversion will take place.”

When we then read that Naaman “became angry and went away,” this is contrary to the reaction had by Jeroram, when he became angry, causing him to “tear his clothes” – wrestle with his “elohim” – as Naaman simply “went away” (“way·yê·laḵ”). When we read two Hebrew words together: “na·‘ă·mān way·yê·laḵ,” this says, “pleasantness walked off.” The man from Aram who came expecting to be healed by Elisha had not even had the “pleasure” of meeting this “prophet of Israel.” This “walking away” led to the man saying, “I thought that for me he would surely come out, and stand and call on the name Yahweh elohaw, and would wave his hand over the spot, and cure the leprosy!” Here, “elohaw” implies that Elisha was less than the Son of Yahweh, but the wife of Yahweh (taking on His name), who would then call upon the inner “elohim” that was his in divine marriage, so all Elisha had to do then was wave a magic wand and <poof> a miracle takes place. That was Naaman walking away from his newfound faith that sent him deep into Israel for a cure. That was him rending his clothes with doubt.

Before we go further as to how Naaman had to come to grips with his doubts, it is most important for all modern Christians to see themselves as Naaman, and even as Jeroram, when we put on pretenses to believe in God, telling everyone how important prayer is – yada, yada, yada. Modern Christians love to wear an indention in a wooden pew, as that arrival at the threshold of the house of God is all one needs to do to show one’s faith. Just sit in a pew and listen to a sermon, eat a wafer, sip some wine and <poof> one’s soul is magically going to heaven. As soon as one leaves the church and gets in heavy traffic, seeing someone cut you off, then one rends one’s clothes of piety by screaming every obscenity known to mankind at someone who cannot even hear those words screamed. The thing Naaman is about to realize is what James wrote: Faith without acts (or works) is dead [and “dead” means not saved].”

When we then read that Naaman asked, “Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel?” the names here need to be analyzed. The word “Abanah” (from “’ă·ḇā·nāh”) means “Faith” or “Support.” The word “Pharpar” (from “ū·p̄ar·par”) means “Many Splits” or “Divisions Upon Divisions.” The word “Damascus” means “The Beginning Of Salvation.” The word “Israel” means “He Retains God,” where “God is actually “el,” with that short for the “elohim” of Yahweh. Knowing all of this, the question posed is then asking, “Is not Faith and Many Denominations that flow from the Source of Salvation better than all the emotions that flow where He Retains Yahweh lives?” In essence, the doubt raised was asking why Naaman had to come to Israel to be cured, if his faith led him in Aram, where his pagan religion was mixed with the religions of slaves, who recognized different gods. He wanted to know couldn’t he have been baptized clean by Yahweh in Damascus?

Here, it is important to point out the Hebrew text presents “’ă·ḇā·nāh” twice, with the first surrounded by brackets and the second surrounded by parentheses. This means the name that means “Faith” and “Support” (through “Confirmation”) is not verbally stated. It is an insight of thought that comes from within. When this is seen, all “Faith” is the inner insights from which all religions express, in “Divisions Upon Divisions” of outward projections of how to explain divine insight. All dogma, tenets, and laws written down for memorization never amount to the whole truth being outwardly expressed – clearly. That inability to project the whole truth concretely means “Many Splits” come from different interpretations of that written, without having the inner truth as one’s source to know. Thus, Naaman’s argument is just as valid today, when the religions of faith lead to competitions that ask why one is not better than the others.

When it reads, “he turned and went away in a rage,” the symbolism of “he turned” is his soul turned away from believing Yahweh’s prophet could cure his uncleanliness. He “went away” means he returned to “walk the path” that made him become a leper, as his soul’s debt to pay in this lifetime, for past life sins. His “rage” was self-hate boiling up. All of this is, again, common reactions to one’s failure to act upon faith, because those acts are not what our baby selves want to do. We want magic shows. We do not want to ever have to work to achieve our own miracles. We want to strike out at everyone with blame, when we know deep down inside it is all our own failures that disgust us, driving us to a rage of self-defeating hatred.

When this act of anger is done, we then read: “But his servants approached and said to him, “Father, if the prophet had commanded you to do something difficult, would you not have done it? How much more, when all he said to you was, `Wash, and be clean’?” Here, again, we see a slave telling Naaman something that he needed to hear. While it is possible to read “servant,” and see this as attendants in his entourage, after Naaman “took a stance on the doorway to the house of Yahweh” and Elisha sent him an “angel” with a message he heard, his rage returned his mind’s ear to that “servant” of Elisha, which had been spiritually sent to Naaman to serve his request for healing. Whatever the case, Naaman heard the voice of reason tell him, “What’s the big deal? The prophet of Yahweh did not say do anything difficult.”

When we next read, “So [Naaman] went down and immersed himself seven times in the Jordan, according to the word of ha-elohim,” this is more than first appears. The Hebrew construct that says “so he went down” is “way·yê·reḏ,” rooted in “yarad,” meaning “to come or go down, descend.” This, like “he took a stance,” needs to be read spiritually, where Naaman “descended” from his fit of rage. He became calm and centered. He got off his ‘high horse’ of self-importance and “descended” in a posturing of submission to Yahweh, where he had originally put his faith. To then read “immersed himself,” the Hebrew written says “way·yiṭ·bōl,” translating as “and he dipped.” This is the meaning of the Greek word “baptizó,” as Strong’s defines it as saying “to dip, sink.” This root of the Christian word “baptize” says Naaman was “seven times baptized,” where “seven” is a number meaning “rest, completion, sacred.”

When one read about “seven times” (from “še·ḇa‘ pə·‘ā·mîm”), it is easy to think that Naaman was so anxious to get this bathing seven times in the Jordan over with, so he did seven dunks in the river, one right after the other. For some reason, I feel this became a daily bathing, taking place over a week’s time. As such, the first “dip” would have been on the first day of the week (Sunday), with the seventh on the Sabbath. That makes the end result be a “restoration like the body of a child unimportant that is clean.” Here, the same descriptive word is used as described the “young” girl – “unimportant” (from “qā·ṭōn,” meaning “small, young, unimportant”). This state of being a “child” (“na’ar”) should be seen as a rebirth. An newborn enters the world free of all sin. It takes life in the world to make one’s soul become dirty from sins. Thus, Naaman experienced a Holy Baptism in the Jordan River, which cleansed him of all his sins. With all his sins removed by Yahweh, his burden of leprosy on his face disappeared. Naaman wore the face of Yahweh, as his Son reborn – a soul converted by the works of faith.

As the Track 1 Old Testament selection for the fourth Sunday after Pentecost, Year C, it should be read as how ministry takes place. A minister should have a comparative history to Naaman – sins that are visible, in need of forgiveness and redemption. Our sins being known drives us to become forceful leaders, as a show of physical strength and mental agilities that forces others to allow our sins or face a battle. Deep down inside, our souls are crying out for a state of pleasantness to come over us. We all want to be healed of our sins. The problem is being afraid of the work that must be done to gain that redemption of our sins. We all want to reap the rewards of a sinful world, so many pretend to offer forgiveness, at a price; and, many are willing to pay our price, for the illusion of having been forgiven. Unfortunately, none of that false ministry shows the true power of Yahweh; so, few have come to know Yahweh has a prophet in those Who Retain Yahweh as one of His elohim. This reading says we must do the acts of faith, as that will baptize our souls for us.

Language, Psalms, Teaching

Psalm 30 – A favorite to sing

Leave a comment

1 I will exalt you, Yahweh, because you have lifted me up *

and have not let my enemies triumph over me.

2 Yahweh elohay, I cried out to you, *

and you restored me to health.

3 You brought me up, Yahweh, from the dead; *

you restored my life as I was going down to the grave.

4 Sing to Yahweh, you servants of his; *

give thanks for the remembrance of his holiness.

5 For his wrath endures but the twinkling of an eye, *

his favor for a lifetime.

6 [5] Weeping may spend the night, *

but joy comes in the morning.

7 [6] While I felt secure, I said, “I shall never be disturbed. *

[7] You, Yahweh, with your favor, made me as strong as the mountains.”

8 [7] Then you hid your face, *

and I was filled with fear.

9 [8] I cried to you, Yahweh; *

I pleaded with adonay, saying,

10 [9] “What profit is there in my blood, if I go down to the Pit? *

will the dust praise you or declare your faithfulness?

11 [10] Hear, Yahweh, and have mercy upon me; *

Yahweh, be my helper.”

12 [11] You have turned my wailing into dancing; *

you have put off my sack-cloth and clothed me with joy.

13 [12] Therefore my heart sings to you without ceasing; *

Yahweh elohay, I will give you thanks for ever.

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the fourth Sunday after Pentecost (Proper 9), Year C, if a church is on the Track 1 path, according to the lectionary for the Episcopal Church. If on that course, this will follow a reading from Second Kings, where the story of Naaman is told. That story includes this: “He brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you my servant Naaman, that you may cure him of his leprosy.”’ That pair will precede a reading from Galatians, where Paul wrote, “Those who are taught the word must share in all good things with their teacher.” All will accompany the Gospel selection from Luke, where we read Jesus tell his disciples sent out into internship, “”Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.”’

I have posted commentaries that explain this Psalm 30 twice before, both within the past year’s time. Just this last Easter season, I posted a commentary under the title, “David knew the resurrection of Jesus in his soul.” That was relative to it being read on the third Sunday of Easter. Prior to that, in 2021, I gave this same Psalm a commentary title of: “Do you call your spouse by general title or specific name?” Then, it was a Track 2 psalm for the Proper 8 Sunday, in the Ordinary after Pentecost season of Year B. Those two observations can be read by clicking on the links. Today, I will focus on this song of praise applying to the accompanying readings for this year.

Let me first point out the corrections to the text above, which was also presented corrected in the other commentaries. Eight times, in twelve verses, David specifically named “Yahweh.” He did not generalize a “Lord,” which is non-specific in a world that has many spiritual “lords.” Our souls are the lords over our bodies of flesh … until our bodies of flesh become the masters over our souls, making them a slave to the flesh. Yahweh is the name of the Creator, who made ALL lesser gods: angels, seraphim, spirits, and souls.

In addition to that naming of Yahweh, twice David wrote “elohay,” which is the plural word “elohim,” constructed to add “my” to that. The word “my” is a possessive pronoun, which becomes an indication of the “elohim” being the possessor of David’s soul, such that “my elohim” says the spiritual possession Yahweh sent into his soul, when David was Anointed by Yahweh.

Finally, in verse eight is written the word “adonay,” which is the plural form of the singular “adon.” The word “adon” means “lord, master,” but when written as “adonay,” the plural is connected to the “elohim” within David’s soul, which became David’s source of teaching abilities; so, through his “adonay” (the same “elohay” within his soul) would be passed onto other souls of David’s followers. Thus, the “adonay” should be read as David being like Jesus, as he led disciples who were spiritually taught the truth … simply from being close to David.

In the Galatians reading that will also be read on this Sunday, following this Psalm 30 being sung aloud, Paul wrote of “receiving the Spirit.” The “Spirit” must be seen as receiving an “elohim” from Yahweh. A “Yahweh elohim” is the soul of His Son – Adam, a.k.a. Jesus (Yahweh Saves). In the Gospel reading from Luke, we read of Jesus sending out “seventy” interns, who were in his name. They were sent to places “where he himself intended to go;” so, Jesus went to those places as the ”adonay” placed within their souls. Each disciple had been loaned an “elohim,” which was an extension of Jesus’ soul, who would teach in those places, as the “adonay” extended into those “elohim.” That would become a permanent fixture in the disciples, when they would become Apostles, after Jesus ascended. David had that permanent inner “elohim-adonay” in his soul, beginning when Yahweh poured out His Spirit upon David’s soul.

Because this Psalm 30 is sung during the Year C Ordinary after Pentecost season that reflects ministry in the name of Jesus, all who are sent out in that name must have the Spirit of Yahweh within their souls. Ministry is only possible when Yahweh is leading one’s actions. Without “Yahweh,” without an inner “elohim,” and without having the ability to become the “Lord” or “Master” that teaches other souls, as Jesus did in his ministry, one is not a true minister in the name of Jesus. Without thos inner presences, one is incapable of teaching others the whole truth of Scripture; and, that means oneself does not know the whole truth of Scripture.

At this point, I will refer all readers to the more specific details of the verbiage of this Psalm 30. This is an important psalm to understand. We can grasp that by the number of times it is sung on Sundays: six, all in years B and C. One time it is sung during the ordinary after the Epiphany season. One time it is sung during the Easter season; and, four times it is sung during the Ordinary after Pentecost season. That repetition is a signal to learn what this song sings.

Isaiah, Language, Teaching

Isaiah 66:10-14 – The possession of ministry

Leave a comment

[1a] Thus says Yahweh:

[10] “Rejoice with Jerusalem, and be glad for her,

all you who love her;

rejoice with her in joy,

all you who mourn over her–

[11] that you may nurse and be satisfied

from her consoling breast;

that you may drink deeply with delight

from her glorious bosom. ס

[12] For thus says Yahweh:

I will extend prosperity to her like a river,

and the wealth of the nations like an overflowing stream;

and you shall nurse and be carried on her arm,

and dandled on her knees.

[13] As a mother comforts her child,

so I will comfort you;

you shall be comforted in Jerusalem.

[14] You shall see, and your heart shall rejoice;

your bodies shall flourish like the grass;

and it shall be known that the hand of Yahweh is with his servants,

and his indignation is against his enemies.”

——————–

This is the Track 2 Old Testament selection to be read aloud, if a church is on this course, on the fourth Sunday after Pentecost (Proper 9), Year C, according to the lectionary for the Episcopal Church. If this is the course a church has chosen, this selection will precede a singing of some verses from Psalm 66, where David wrote: “All the earth bows down before you, sings to you, sings out your Name.” That pair will be followed by the Epistle selection from Galatians, where Paul wrote, “Do not be deceived; God is not mocked, for you reap whatever you sow. If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit.” All will accompany the Gospel selection from Luke, where Jesus instructed his sending out of seventy interns, by saying “See, I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, `Peace to this house!’”

You will note how I have applied verse numbers (in bold type, within brackets) above. The words that say, “Thus says Yahweh” (not “the Lord”), come from the beginning of verse one. It is not written into verse ten. The Episcopal Church has applied that to verse ten, because everything in Isaiah 66 is the words of Yahweh flowing through His servant Isaiah. As such, every verse could be prefaced by the same: “Thus says Yahweh.”

Listen people, I knew less than you knew about what Joel meant … just forty days ago.

In verses ten and thirteen, Yahweh spoke of “Jerusalem,” as “yə·rū·šā·lim.” While there is certainly a city by that name, all names have meaning that becomes the reason a name is given. The word “Jerusalem” [Hebrew has no capital letters] means “Teaching Peace.” Strong’s suggests “foundation of peace,” where no capitalization is applied. In this, one has to realize that Yahweh was not writing anything down on paper. Yahweh spoke to the soul of Isaiah, meaning the physical body of Isaiah became the hand of Yahweh on the earth. Still, Yahweh is not concerned for the dead matter of the worldly plane. He is concerned about the souls who have become married to His Spirit and those souls seeking to do the same. Thus, Yahweh was not speaking about a physical place named “Jerusalem.” He spoke about the “Teaching of Peace” or the laying of the “Foundation of Peace,” which will bring lost soul to marry Him. For divine marriage to take place, one must first be “Taught the Peace” such divine union brings.

In the use of the three feminine pronouns that follow, each as “her” – “ḇāh;” “’it·tāh;” and, “‘ā·le·hā” – as “for her,” “with her,” and “above her” – the feminine must be realized as a soul in a body of flesh. Yahweh is the Father, thus all the spiritual realm is masculine (including angels, spirits, and released souls), while all souls trapped in bodies of flesh take on the femininity (or negativity) of matter or earth. This use of “her” says all mankind is born (regardless of gender) to be wives of Yahweh, meaning all souls in the flesh reflect a “her.” When “Teaching Peace” is not a place in the world, but a Yahweh elohim placed into a wife of Yahweh, then it is sent in “Teaching Peace” “for her,” “with her,” and “above her.” This brings “gladness,” “love,” and “joy.” To “mourn above her” means the death of the flesh as the feminine lord over a soul. That death has allowed the Son of Yahweh to enter, “Teaching Peace.” This means “Peace” is the ways of righteousness “Taught” by Jesus resurrected within one’s soul, while still within the ”flesh” of “her.”

In the element that sings, “all you who love her” (from “kāl-’ō·hă·ḇe·hā”), the root of “love” (“aheb”) must be seen as the Yahweh elohim that is Adam, whose soul was the “love” of Yahweh placed into a physical form. When Adam died, after nine hundred thirty years trapped in the worldly plane, his soul of “love” was released to be reincarnated as many important and most holy Patriarchs of Old Testament history. The soul of “love” was created by the hand of Yahweh for the purpose of being resurrected in the souls of lost sheep, in order to save those souls from the death that is reincarnation into a world of matter. This plan of salvation says Yahweh saves through His Son; and, the name “Jesus” means “Yahweh Saves,” so Adam was created to become Jesus. It is that soul of Yahweh’s “love” that “Teaches Peace” to souls, which is a “love” that cannot be defined by the emotion called ‘love,’ which emanates from human flesh.

Following the segment of verse ten that ends by singing, “all you who mourn above her” (from “kāl-ham·miṯ·’ab·bə·lîm ‘ā·le·hā ”), David began verse eleven by adding to that “mourning” of self-sacrifice, “the intent you will nurse and be satiated , to the breast of her consolations”. This says the “purpose” of Yahweh’s “love” is to supply His newborn with its own inner source (“breast” or “bosom”) of spiritual nourishment, which is the “consolations” of the loss of self to a greater reward. The soul in a body of flesh died as one, so it could be reborn as two united as one, where the mother of the Son is the inverse of a physical world mother-child relationship, where the Son becomes the “breast” on which the mother-soul suckles.

When this verse continues by singing, “purpose you will drain out and be delighted with the fulness of her abundance.” This sings about the inner Yahweh elohim of Adam-Jesus being an endless source of insight. When reading Scripture or when faced with a worldly situation, the child can always feel for the engorged “breast” of knowledge and “drain out” that applicable for present circumstances. This will cause great “delight” at how quickly one sees the truth come forth, bringing the “fullness of the abundance” Scripture contains. Because that is maintained in a physical form, Scripture becomes a “her,” which requires Yahweh’s Son to explain. This takes the mundane meaning from reading text and raises it “above,” to a higher level of meaning.

At the end of verse eleven David placed a samekh (“ס”), which marks the end of a series of verses. The two previous uses of a samekh were at the end of verses four and nine [not read today]. This sign can be seen as marking a transition point in the psalm.

In verse twelve, the transition begins by singing “for thus,” where “thus” refers to this never-ending abundance of knowledge that is present. To reflect on that, a vertical bar is placed (“׀”), which acts as a sign of pause or momentary rest. The transition point then calls for a repeating of the author of these words, as Isaiah wrote, “says Yahweh behold! extending to her as a stream peace and like a torrent overflowing abundance people then you will feed”. Here, this reflects back [“for thus”] on the “fullness” of the “abundance” that has been made available for the newborn self – two united as one. This is now Yahweh saying that this great “overflowing abundance,” which fluidly “flows” like sustenance from a mother’s “bosom,” but more than one soul can use. This means the “purpose” and “intent” of such “abundance” is for the “people” to be “fed” the knowledge of Yahweh’s elohim within. This then sings of ministry.

The remainder of verse twelve (following a semi-colon mark) then sings, “above beside you will be lifted and over knees you will be smeared”. This says Yahweh’s Son within will raise one’s soul to his level of Spirit, so as a master or lord of seekers (“the people”) one’s soul will stand “beside” the souls of others, so they too will be elevated in Spirit. This should be seen as relative to the accompanying Gospel reading, where seventy interns were sent to “the people” as extensions of Jesus in themselves, to lift up others in his name. Thus, “over knees” says one take a “knee” in submission to Yahweh’s Son, and becomes “besmeared” with his Anointment into ministry. One has an “abundant” supply of divine insight to share with seekers among “the people.”

Verse thirteen then sings, “as man whom his mother she will repent him ; so I you will be sorry and from Teaching Peace you will be consoled.” Here, it is important to grasp the constructs that combine the masculine with the feminine, such that this is Yahweh speaking through Isaiah about the “him” of His Son, who has been resurrected within “her” – of either human gender – as “his mother.” A soul must repent for past transgression to Yahweh and, through divine union, be cleansed by His Spirit. That makes one’s soul become a purified ‘Virgin’ womb, in which Yahweh will seed His Son. Once resurrected, so the soul is reborn as the Son, the “mother” will “repent” and “be sorry” for all sense of selfishness. Thus, the “mother will repent in him.” That becomes the “suckling” from this inner presence (in the “bosom”) that is an “overflowing abundance” that is meant for “Teaching Peace” to one’s soul, so it can go into ministry “Teaching Peace,” as the Son reborn. This means ministry is the way “you will be consoled” for past sins to always remain past sins.

Verse fourteen then sings, “and when those have seen this and he will exult your heart , and all yourselves to the new growth she will sprout ; and she will know her hand Yahweh with his servants , and he will be indignant to those his enemies.” Here, Yahweh is singing about the sense of spirituality that will fill a soul, especially once one has entered ministry as the Son reborn and has seen the miracles that inner presence shares with those seeking help. The “heart” is one’s soul – “inner man, mind.” In the plural construct of “yourselves” (“wə·‘aṣ·mō·w·ṯê·ḵem”), the second-person masculine plural of “estem” (meaning “bone, substance, self”) says the presence of the Yahweh elohim has made the feminine “her soul in its flesh” become one that is masculine, like all who are so possessed by “elohim.” This needs to be seen as how “yourselves” – which come in bodies of flesh that are both male and female – are all ‘brother’ [no sisters allowed in the spiritual world]. This relationship comes from all souls being masculine as the Son reborn.

This can then be seen as relative to a “new growth,” which is as common as “grass” in the world. In that, “grass” takes on the equivalency of good ‘wheat,’ which is opposed to the bad ‘weeds.’ This “sprouts” because Yahweh has planted His seed in one’s fertile ground [the flesh], for the purpose of growing the spiritual food that will feed the people.

Again, the feminine gender reflects a soul born into a body of flesh receiving the “knowledge” of the Spirit, which becomes so clearly present that beliefs are transfigured into true faith. This is because ministry will have proved to one’s soul that one’s soul acts as the “hand” of “Yahweh,” because “Yahweh” has extended His “hand” – His Son – into one’s soul, within one’s flesh. This makes one a “servant” to Yahweh and the Son, just as the Son is always a “servant” to the Father. When the final segment says, “he will be indignant to those his enemies,” this projects the evil spirits that constantly attempt to possess souls alone in the flesh. Once the Son has been resurrected in a host soul, then all demon and unclean spirits will be told to turn away from one divinely possessed and do as all “elohim” are commanded – to serve Yahweh.

As the Track 2 Old Testament reading for churches that have chosen that course of lessons, it should be clear that this is perfect for reading during the Ordinary after Pentecost season has begun. Each soul sent into ministry is a servant of Yahweh, obedient to the voice of His Son. The marriage vows that make that possession possible deny a soul the option to ever again serve self.

Language, Luke, Teaching

Luke 10:1-11, 16-20 – Being one of the seventy sent out in pairs, each with two souls in one body

Leave a comment

The Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. He said to them, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. Go on your way. See, I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, `Peace to this house!’ And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. Whenever you enter a town and its people welcome you, eat what is set before you; cure the sick who are there, and say to them, `The kingdom of God has come near to you.’ But whenever you enter a town and they do not welcome you, go out into its streets and say, `Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’

“Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.”

The seventy returned with joy, saying, “Lord, in your name even the demons submit to us!” He said to them, “I watched Satan fall from heaven like a flash of lightning. See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.”

——————–

In 2020 I posted a commentary that placed sole focus on the number of ministers Jesus sent out, according to Luke’s Gospel. That brief analysis can be found listed as: Luke 10:1 – Jesus sent out seventy in pairs. I wrote that because some some translations mistake the Greek word “dyo” as the number “two” being added to “seventy” (“hebdomēkonta”), which results in seventy-two. As such, some translation services [such as the NIV and even my resource – BibleHub Interlinear] say “Jesus sends out the seventy-two.” The fact is the Greek word “δύο” is surrounded by parentheses, making it be separate from “seventy.” That ‘whisper’ instead meaning the number “(two)” indicates the number of sets of ministers sent out, with the implication being to read the parentheses as an aside that indicates “seventy in pairs.” Please, feel free to read those observations I posted, as I will not put depth into that interpretation here (beyond what I have now written). The number sent out is “seventy,” and that number was in sets of “two,” as thirty-five pairs.

As shown above, the NRSV [amended by the Episcopal Church, as they too translate “seventy-two, while footnoting the number as being “seventy” by “Other ancient authorities”] says “The Lord appointed seventy.” This translation omits the true beginning that has Luke write a capitalized “Meta,” which the NRSV actually show verse one beginning by stating “After this the Lord appointed seventy-two*,” which is a misleading paraphrase. The literal English translation is as follows: “Among now these , lifted up and shown this Lord <kai> seconds seventy <two> kai they were sent away themselves [meaning “their souls”] each two <two> before face of himself [meaning “of his soul”] into every city [meaning to the “inhabitants of cities”] kai place that they were intended he himself [meaning “he his soul”] to come .” The two uses of “dyo” in parentheses, while “dyo” is also written as a direct statement, needs to be closely inspected, for deeper understanding.

First, the parentheses surrounding “two” needs to be seen as a statement of the number of souls within each of the “seventy.” This takes one to the Greek word written that has been translated [commonly] as “appointed” (“anedeixen”). That spelling of “anadeiknumi” [in the third person singular aorist indicative] says “they were lifted up and shown,” by “this Lord.” In that, the link must be made between the capitalized “Meta,” which is a divinely elevated statement that says “Among,” rather than “After,” such that “this Lord” is the divinely elevated soul of Jesus that has come “Among” those followers who numbered “seventy.” The capitalization of “Lord” (“Kyrios”) says each host soul in a body of flesh had surrendered that host soul’s ‘lordship’ over its own body of flesh, so Jesus’ soul became “this Lord” of each. This then carries over to the parentheses surround the first “dyo,” where each of the “seventy” has “two” souls in each body of flesh: a host soul in submission to a “Lord” soul. From this, the statement of “two” not surrounded by parentheses says the “seventy” were not sent out alone, but in pairs, while each was an inner “pair” of souls, with everyone led by “this Lord” soul that was that of Jesus. That is then more than a simple “appointment,” but the divine presence of Jesus’ soul with each, who were “Among” Jesus as disciples and followers, each of whom had been “lifted up and shown” the truth spiritually.

When verse one states, “before face of himself,” where the possessive case [Genitive, third person singular] of “autou” [meaning “of himself”], this must be related to the First Commandment, which says (commonly), “Thou shall have no other gods before me.” That weak translation misses the truth that says “me” is in actuality “my face.” This primary commandment says a soul in a body of flesh that is a true child of Yahweh must were the “face” of Yahweh “before” its own face, as wearing one’s own face is a statement that says, “I worship self “before” I worship Yahweh.” No one can be a true Israelite without full and complete submission of one’s self-ego and self-will, so one’s soul is submerged [baptized] by the Spirit of Yahweh in divine union. At that point one’s soul wears the “face” of Yahweh “before one’s own face.” In verse one, Luke is writing that each of the seventy souls had been joined spiritually with the soul of Jesus, so each wore his face [as the Son of Yahweh] before their own faces, as they were sent out as an internship that practiced being the soul of Jesus resurrected within the soul-flesh of new Saint.

When verse one ends by saying the seventy were sent where Jesus “himself” intended to go (“cities kai places”), those were where Jews were established. Jesus was sent (“himself”) only to the Jews. So, those who became extensions of “his soul” [“himself”] were sent out to prepare Jews to meet Jesus. As such, those “places” are said in verse two to be where the crops of Yahweh – His chosen children – were ‘planted.’ Thus, the “seventy” were sent into the fields to check on which crops were ripe, and which had become overcome by weeds. Where verse two says, “feel pressing need therefore of this of Lord of this of harvest,” the repeat use of “of Lord” says they were those extensions of the soul of Jesus, as the Son of the Father who planted the crops initially; and, only Yahweh, through the Son, can bring in the “harvest,” so souls left in the ground that is bodies of flesh [earth] can be returned to Yahweh. The “harvest” is no different than Jesus telling his first disciples, “I will make you fishers of men.” The “harvest” is relative to souls being returned to Yahweh, via his Son’s “work in the fields” [ministry], which includes not only the physical Jesus, but those extensions of his soul, sent out as Saints.

In verse three, Luke writes that Jesus told the “seventy,” “I send forth yourselves [as souls] like as lambs inside [or within] to between of wolves .” While this can seem like some generalization of innocence being sent into the teeth of predators, it is important to look closer at the verbiage written. The Greek combination of words, “arnas en,” says “lambs within,” where “lambs” or “sheep” must be related to the “cities kai places [Jesus] intended to come [or go].” Those were the “places” and “cities” of Jews, who claim to be the children of Yahweh. In terms of “sheep,” the Jews are the flock of Yahweh, with Jesus being the Good Shepherd who tends that flock. The “seventy” are then the “lambs” of Yahweh, where Jesus is each of their Good Shepherd “within” or “inside” their souls, acting as each one’s “Lord.” That means the Greek word “mesō,” as “to middle, to midst” also can be translated as stating “to between.” In that case, the “seventy” are only “lambs” being led to stand “between” those Jews in the “cities kai places [Jesus] intended to come.” As “lambs,” none of the “seventy” has any capability of doing more than “baah.” This becomes a statement of complete trust the souls of the “sheep” have, once the “face” of Jesus [as the Son of Yahweh] is “before” each of their ”lamb faces.” They are sent to encounter the Jews who have themselves [meaning their souls] become so lost as Yahweh’s flock that they act as “wolves,” meaning they freely break the laws, rules, customs and mores of Judaic Law; and, they prefer not to be told they are sinners by stranger Jews that wander in like lost sheep. They let their Pharisees, Sadducees and scribes tell them they are lost and wayward.

Because Jesus knew the Jews of Galilee and Judea were sinners, in verse four he instructed his “seventy” extensions of himself [his soul] what not to take with them. A “purse” or “money bag” (“ballantion”) becomes something noticed by potential robbers and thieves, which would attract the most wolf-like Jews to any who approached with a symbol of ‘Mammon’ – as money was an essential for one to have, in order to succeed in the pretense of ‘life’ or the death of a soul alone in its body of flesh that is promised to die. The absence of a “purse” also speaks of the faith one has, while traveling without money. It could be seen by other Jews as a sign of a traveler in need of assistance, seeing they have nothing with which to procure the necessities of human existence. The same then applies to their traveling without a “bag,” in which food and supplies would be carried. Without such a container, certain Jews would welcome a stranger into their homes for being given food and shelter. The lack of “sandals” is less about not having footwear, but being a sign of impoverishment, where one is unable to afford more than the meager clothes on their backs. Thus, these things not to carry, as well as not greeting strangers on the road [not in the “cities” or “places” of Jews] are designed to have each of the “seventy” be accepted as they “come,” with no distractions that would make Jews think, “He has enough to take care of himself.”

Verse five then is another than needs close inspection to discern the truth intended to be seen. It begins with a capitalized “Eis,” which means “Into,” where the proper use of this word indicates motion that implies “penetration.” [HELPS Word-studies] This divinely elevates the meaning of this word beyond a simple entrance into a house, such that the capitalization becomes a statement that the presence of two souls possessed by the soul of Jesus have not only entered into a family’s building. Moreover, the soul of Jesus has “penetrated” each of the souls of that “family,” so they have themselves [a “self” is a “soul”] have received the soul of Jesus within their souls, so Jesus has also become each of their soul-bodies’ “Lord.”

Thus, the whole of verse five states: “Into whomever now as you might enter dwelling , at the beginning command Wholeness to this family to this .” This uses a capitalized “Eirēnē,” which commonly translates as “Peace” and is the same word whispered by the soul of Jesus when he appeared in the locked room, amid his frightened disciples. While the word does translate as “Peace,” the proper usage implies “to join, tie together into a whole” [from “eirō”], such that “Wholeness” is the capitalized [thus divine] meaning. As “Wholeness,” the word means “when all essential parts are joined together;” and, this means when a soul alone in a body of flesh has been made “Whole” by joining with the soul of the Son of man, so that soul becomes one’s “Lord.” The comparison implies is this: In the same ease that one walks as an invited guest into a family’s house, so too does the soul of Jesus join with the soul of a seekers, who invites Yahweh to marry that soul [become a Christ] and give rebirth to His Son. It is not a forced entry, as it is welcomed.

Verse six then begins with the [lower-case] word “kai,” which announces the following statement is important to take note of. In this verse is found a left right arrow (⇔), which is a symbol that states “if that to the left is true, then that to the right is also true.” Conversely, if either is not true, then each connecting statements are false. The whole of verse six then says: “kai if in that place [a house-family] ⇔ he (or she) exists a son of wholeness , he (or she) will trust in on the basis of upon himself [as his soul – that of Jesus] this wholeness of yourselves [the same sharing of two souls in one body of flesh] ; if now otherwise , upon yourselves [back to your souls] he will return .” This says the truth of the first “if” scenario is the “family” opens the soul up and welcomes the same possessing soul of Yahweh’s Son in him or her. If that is the case, then both males and females [designations of flesh, not souls] will join with the soul of Jesus and become “a son of wholeness.” That means a soul alone in its body of flesh bears the femininity of the world of death; but when fused with the masculine essence of a divine soul within a host soul, the result is that soul becoming a “son,” where the “wholeness” [“peace”] brought into that soul supersedes any gender designation of the flesh. The second scenario is that of rejection of this divine presence; and, in those cases the soul of Jesus will not remain with an unwelcoming soul-flesh.

In verse seven, Jesus made the following statement that becomes relative to those souls of a “family-house” that welcome not only strange Jewish travelers into their homes, but also those souls who welcome the “Wholeness” of the soul of Jesus merged with their souls. Here Luke literally stated (in English): “within to himself (or herself, with a “self” equating to the “soul”) now to this to family abide , partaking of food kai drinking those alongside of of themselves [selves equal souls] ; deserving indeed this workman of this of recompense of himself [the soul of Jesus joined with their souls] . not depart from out of of house into dwelling .” This is a statement that needs close discernment.

The implication, as stated by the NRSV translation that says, “Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house,” that Jesus (in essence) said, “Go find a house to live in and never leave. Eat and drink what all they provide; and, do not look for any other good Jews to become parasites of.” That, of course, is the wrong way to read this.

Again, Scripture is primarily intended to be read on a spiritual level, which means the NRSV has translated these words of Luke on a physical level. The physical translation leads to confusing conclusions being drawn. The truth intended, being purely spiritual, says that once the “family” has received the “Wholeness” of Jesus, that presence will be left to “abide” or “remain” there. Their souls maintaining the soul of Jesus as their inner “Lord” will then consuming and digesting spiritual insight on a daily schedule, just as “eating kai drinking” are normal daily nourishment of the body of flesh. Their souls will be nourished by the soul of Jesus remaining with them. The “workman” is the minister sent into the fields to check on the Father’s crops that will be harvested. The “wages” are spiritual, not gold or silver coins. The “recompense” of having taken the soul of Jesus to “remain” with a “family” of Jews (“alongside of of their souls – the spiritual reward) is Salvation – for the minister and those ministered to. Thus, the element that seems to be Jesus instructing “not to go from house to house” has nothing to do with that. The “seventy” were sent only to go from house to house. What Jesus said is this: Once the Spirit of Yahweh resides in a house-family, it will not leave them. However, those houses-families that rejected the soul of Jesus (and his ministers), those who received the “Wholeness” will not be “sent forth” to go “house to house,” saving their neighbors.

Verse eight then begins with a capitalized “Kai,” which must be read as a most important statement to follow, where one should focus closely on finding a divinely elevated meaning contained in the words written. Here, the literal translation into English says, “Kai into whatever inhabited by people place [city] yourselves [souls] might enter , kai they welcome yourselves [your souls] , consume those placed before yourselves [your souls] .” Here, the generality of “whatever” (from “hēn”) says “everywhere” Jews will be found gathered into cloisters (cities or neighborhoods where only one religious affiliation is welcomed), the “seventy” being all Jews means they will not be rejected for being Gentiles. Still, when they by chance are to “enter,” it is to be importantly recognized that they are allowed to “enter” because of the “face before theirs” [Jesus’ soul], with that being the proverbial halo of a Saint that will be spiritual recognized by strangers. The use of “eat” or “consume” (from “esthiete”) should be read spiritually as the souls of seekers being seen as a hunger for spiritual food, which is part of the sharing the “seventy” are sent out to do. While physical food is also expected to be the meaning of strangers breaking bread together, the great importance must be seen as the “consuming” what questions those souls pose, so they can then be fed the truth as answers.

In verse nine, Luke began with a lower-case “kai,” denoting another important statement follows the most important statement in verse eight. Here he wrote (translated literally into English), “kai you heal those within to themselves [their souls] without strength , kai you command to themselves [to their souls] , He has Drawn near upon yourselves [your souls] this sovereignty of this of God .” While this seems to simply state the “seventy” were to ‘heal the sick’ [“heal those within to their souls without strength”], the reality is this act of “healing” is the transfer of the Spirit that is the touch of the soul of Jesus they carried within their souls. The ‘weakness’ that manifest as illnesses and plights was due to their alone and lost souls having been weakened by the influences of the world. Therefore, it was important for them “to command” those souls to receive the Spirit, then possessing the faith that healed themselves. This is totally due to the “royal power” of Jesus’ soul – the Son “of God” – having “Drawn near,” by merging with their souls. Nobody was “healed” by novice interns practicing being Saints. All healing was done by a soul marrying and being possessed “of God.”

Verse ten then is contrary to the statement of eight, where a “city inhabited by Jews” welcomed the traveling pairs numbering “seventy.” It then places focus on those that “kai not they welcome [or receive] yourselves [their souls]”. This then continues in verse eleven, where they are told to “go out into the streets and say, [verse eleven] “Kai this dust this having united to ourselves [our souls] from out of of this of inhabitants of a city of yourselves [of your souls] unto these feet , we wipe clean to yourselves [to your souls] ; nevertheless this yourselves [plural “you,” as “your souls”] to come to know , because he has drawn near this sovereignty of this of God .” Here, it is important to realize the use of “feet” (from “podas”)means ‘sandals’ cannot be implied. The “seventy” were told to wear no “sandals.” The use of “dust” (from “koniorton”) must not be misread as physical “dust” from the “streets” of a “city of Jews.” Instead, the “dust” must be understood to be the death of their physical bodies of flesh, which will return to “dust,” when their souls are released for Judgment. This makes the reference to “feet” be the place on a body of flesh where the filth of sin is ever-present. The announcement to be made in the streets then says, “We came to wipe clean your sins.” By rejecting this offer of soul Salvation, those souls will “nevertheless” have their souls “come to know” the error of their ways, where they rejected the soul of Jesus, brought to them in his ministers. To have the “royal power” or “sovereignty” of the Son “of God” come to prepare souls from Judgments of failure, those selfish souls will remember well how they rejected Salvation.

The verses skipped over paint a picture of the horrors of such rejection and failure to have their sins wiped clean. Certainly, modern churches do not want to scare away frightened customers and the cash they donate to gain the right to reject Jesus without submitting their souls into divine servitude. Omitting these verses keeps the lost flocks from asking, “How do we avoid a fate worse than Sodom?” Modern priests (being little more than hired hands that have likewise rejected “the kingdom of God from coming near,” within as one with their souls) cannot teach that which they have never learned. Few (if any still survive) of the “seventy” have been hired by the Episcopal Church, meaning the “cities” where Episcopalians gather in exclusive “places” [their churches] are those whose “feet” are filthy dirty with sins … each awaiting Judgment when death comes.

The summation of verses thirteen through fifteen are stated in verse sixteen, which the Church does allow to be read aloud. The truth of that verse literally translates as this: “This hearing of yourselves [of your souls] , of myself [the soul of Jesus] he (or she) listens ; kai this rejecting of yourselves [of your souls] , myself [Jesus’ soul resurrected within one’s soul] he (or she) rejects ; this now myself [the soul of Jesus resurrected within one’s soul] rejecting , he (or she) rejects this having sent myself [the soul of Jesus merged with “seventy” souls in submission to Yahweh] .” The capitalized “This” that is the first word (as “Ho”) must be seen as pointing back to the omitted verses about the horrors of Judgment. Jesus then spoke of the souls “hearing” that truth, so those souls that “listen” to the warning of Jesus will comply with his commands. Those who do not “listen,” whose souls “reject” the death of self-ego and self-will, in order to serve Yahweh as His Son reborn, so Salvation of their souls can be gained, they will have rejected the soul of Jesus as their “Lord,” so that will reflect in Judgment as a rejection of Yahweh Himself. That is never a good thing to do.

The remaining verses [seventeen through twenty] are the returning “seventy” proclaiming the wonders of their internship as Saints in the name of Jesus Christ. They were amazed with the lack of influence the world had upon their souls, within their bodies of flesh – all having submitted self-will, so the soul of Jesus became their “Lord.” With Jesus as their “Lord,” they saw how the “demons” – those evil spirits that attempt to possess lost souls and have them bow to the commands of their flesh – were powerless as tempters and lures into the traps of waywardness. Jesus spoke as his Father, saying, “I Experienced (from a capitalized “Etheōroun”) this Satan like as lightning from out of of this of spiritual heaven having fallen.” That statement was known by the physical Jesus, through his soul being merged with the Yahweh elohim that was Adam’s soul. Thereby, each of the “seventy” also “Experienced” this “fall of Satan,” who no longer had any powers of influence over their saved souls. When Jesus said they could “trample upon serpent kai scorpions , kai upon all the power of the enemy” … without “injury,” that says submission of a soul-body to Yahweh, being reborn as His Son, forever protects a soul from future sins, after having been Spiritually Baptized through divine marriage to Yahweh. Still, none of this is worthy of “rejoicing,” because it is not some power given to any soul in a body of flesh. The only “rejoicing” is for having been saved, which comes from willing submission of a self-soul to do the will of the Father, as the Son reborn. The true “rejoicing” is not for a self-soul having been saved, but from other lost soul being able to also submit to Yahweh, through willing ministry as the Son reborn.

As the Gospel selection for the fourth Sunday after Pentecost (Proper 9), when one’s own ministry to Yahweh should have begun, this is Jesus commissioning all souls in bodies of flesh to serve as him reborn, by becoming Saints in his name. There are no theological books that can be bought, so the pages can be memorized, which will send one out (as two souls joined in one body of flesh), traveling with a companion that is equally committed in marriage to Yahweh and a duplicate ‘twin soul’ as a Saint. Only through one’s soul seeking the truth, due to realizing the misery of a world that loves to enslave soul in flesh to sinful ways, that one will drop to one’s knees in submission to Yahweh. One’s soul must become a “lamb” of God and receive the Good Shepherd within that soul. At that point one (two) will be sent out amid the wolves of rejection and persecution, where no harm or injury will be suffered, with the soul of Jesus as one’s “Lord.”

Language, Psalms, Teaching

Psalm 66:1-8 – Following the commands of our elohim

Leave a comment

1 Be joyful in elohim, all you lands; *

[2] sing the glory of his Name; sing the glory of his praise.

2 [3] Say lelohim, “How awesome are your deeds! *

because of your great strength your enemies cringe before you.

3 [4] All the earth bows down before you, *

sings to you, sings out your Name.” Selah

4 [5] Come now and see the works elohim, *

how wonderful he is in his doing toward all people sons of Adam.

5 [6] He turned the sea into dry land, so that they went through the water on foot, *

and there we rejoiced in him.

6 [7] In his might he rules for ever; his eyes keep watch over the nations; *

let no rebel rise up against him. Selah

7 [8] Bless elohenu, you peoples; *

make the voice of his praise to be heard;

8 [9] Who holds our souls in life, *

and will not allow our feet to slip.

——————–

As can be seen from the amendments above, what the Episcopal Church calls the first eight verses is actually the first nine found in Psalm 66. The NRSV actually lists these as nine verses; but the Episcopal Church loves changing divine songs to suit their personal needs [whatever those might be]. I have added two verse-ending “Selahs,” which are statements telling the reader-singer to “to lift up” (one’s voice), in order to allow the exaltation of Yahweh’s elohim to flow forth from within. Also, four times forms of “elohim” are written, which do not translate as “God.” Yahweh equates to a singular, capitalized “God,” while “elohim” is the plural word for those spirits of Yahweh that possess the souls of His servants. David was such a servant; so, David was possessed by a Yahweh elohim, which he credited in his songs of praise.

Verse one literally sings in English translation: “raise a joyful shout to elohim all the earth.” Here, the “joyful shout” must be seen as coming from within David’s soul, where his elohim was his Lord. This means David was possessed by the soul we know as Jesus; so, whenever Jesus was moved to rejoice in the works of the Father, all souls in flesh that are one with that Yahweh elohim will likewise “raise a joyful shout” in complimentary response. The use of “earth” (from “erets”) cannot be read as dirt or dust, as they have no life that can raise any voice. It is metaphor for “flesh,” which will return to “dust” after the soul has been released at death. Thus, David sang that all souls in flesh that are led by an inner elohim should shout with joy for being freed from the judgment that comes to the dirt of the flesh.

Verse two then literally translates into English saying, “sing praises glorious in his name ; put splendor to his praise .” This is David writing the lyrics of a song of praise, where his soul was led to do just as he wrote. While all souls devoted to serving Yahweh are not harpists and songwriters, their hearts and souls – each linked spiritually to a Yahweh elohim – will reverberate with the honor and glory (Hebrew “kabowd”) that is their inner Lord. When that Lord commands “praise,” it is like all the angels surrounding the throne of Yahweh: they all sing glorious praises to His presence within.

Verse three then literally translates into English singing, “say lelohim how awesome your works ; through the abundance of your power shall submit themselves to you your enemies .” The use of “say” or “utter” here (from “amar”) is not so much about speaking anything physically, and more about recognizing the commands of one’s inner elohim. When it speaks, then one does as that command says. The result is the works of divine power, in whatever manner they manifest. It is the “abundance of power” that comes from the divine possession of a Yahweh elohim that one’s soul has submitted to, making it impossible for an outer “enemy” – a demon spirit or agent of Satan – to challenge. The protective power of one’s elohim drives those spirit that would steal a soul and torture it with sins away.

Verse four then repeats the “all the earth” that ended verse two. It literally sings in literal English translation, “all the earth ׀ he shall worship you and sing praises to you ; they shall make melodies (to Yahweh) your name selah .” Again, “all the earth” is reference to the bodies of flesh that become the forms encasing a soul. The bar that separates that from the second part of this verse becomes a reflection on the marriage of that soul in flesh to Yahweh, becoming His wife. Still, such a submission transforms the feminine soul-body into the masculine spirit that sings, “they shall worship you and sing praises to you” and “they shall make melodies” use the masculine constructs “yiš·ta·ḥă·wū” and “yə·zam·mə·rū,” where the masculinity present is the Yahweh elohim that possesses the wife soul in the flesh. The combination of the ‘her’ of “all the earth” and the ‘him’ of the Son resurrected within the womb-soul of the wife indicate a divine marriage has taken place; so, “your name” becomes a statement of that divine union, where the feminine soul-body has taken on the “name” of Yahweh. In David’s time that name was ‘Israel’ – “He Who Retains Yahweh as one of His elohim.” Today, that “name” is ‘Jesus,’ with both meaning the same divine spiritual presence merged within. Again, that “name” is “exalted” by David noting the end of this verse with “selah.”

Verse five then translates literally into English, singing: “they come and see the works elohim ; awesome deeds , according to sons of Adam .” Again, the masculine plural usage of “lə·ḵū” is am implication of the divine Spirit possessing a soul-body. The plural number says David was not the only Saint divinely led, as all the Israelites truly lived up to their names, because “they come” [Yahweh elohim] into all souls who bow down in submission to Yahweh. This allows the soul-body with eyes “to see” the works of Yahweh’s “elohim,” where those “awesome deeds” done are through their servant flesh. The translation of the NRSV that says, “all people” has been stricken out above, because that written is “bene adam,” of “sons of man,” with “adam” also being the name of the first Yahweh elohim, made in Eden. The soul of Adam is the same soul of Jesus; and, all Yahweh elohim are replications (or resurrections), with countless resurrections in soul-wives possible at the same time.

Verse six then can be shown literally translated into English singing: “he turned the sea ׀ into dry land , through the river they went on foot ; there we will rejoice in him .” The vertical bar of rest place between “sea” and “dry land” must be recognized as the “sea” of souls that is the impression of life in the world. That makes the separation indicated by the bar be the absence of the fluidity of the “sea.” The “dry” becomes the void of emotions that drives a soul trapped in a body of flesh to follow the leader, as a school of fish swim in unison. Again, the “land” reflects the body of flesh that contains a soul. When the influences surrounding it have become “dry,” the soul is no longer influenced from without. It then is wholly led from within. Where David was led to write, “through the river [the Jordan] they went on foot,” this refers to the soul-bodies being led to walk where Yahweh sends them. To walk through a “sea” or a “river” on “foot,” that requires the “dryness” of complete commitment, willing to do as told with the ultimate trust. The “feet” were not bogged down in mud, because the path of the righteous is always “dry.” This means wet earth (mud) reflects the weightiness of a sinful world; but when the “feet” walk on “dry earth,” then those souls “rejoice in him,” who is Yahweh – the Creator of the paths of righteousness.

Verse seven then literally translates into English stating: “he rules by his strength ׀ forever , his eyes the people watch ; the rebellious not [they will exalt] (themselves) selah .” Here, the subtle message speaks of the presence of both the divine angels and spirit of Yahweh, as well as the cursed angels and spirits of Satan. The use of the masculine plural here means “they” who are “the rebellious” are not the feminine souls trapped in bodies of flesh. Instead, “the rebellious” as Satan’s spirits of influence. When David sang, “he rules by his strength,” this says Yahweh is the supreme deity, who is actually more than a god. He creates gods; and, like gods, the Spiritual last “forever” (unlike souls in flesh). The “eyes of the people” see as eternal souls inside prisons. They see the world and want to join it; so, Satan sends influencers to make souls feel free, through the gaining of material things. Those souls married to Yahweh “watch” the “awesome works” that only Yahweh can command. To sell one’s soul into slavery to a “rebellious” spirit or demon means that soul will never know the truth of Yahweh’s “exaltation.” David again marked the end of this verse with “selah,” which is a statement that Yahweh “exalts.”

Verse eight then literally translates into English singing: “kneel down you peoples ׀ our elohim ; and be made to hear , the voice of his praise .” Here, the use of “barak” says one must submit fully to Yahweh, where “kneeling down” is a posturing of one’s submission to a higher power. Prayer on one’s knees shows this recognition, where oneself is powerless with divine assistance. The vertical bar between “you peoples” and “our elohim” says there is a transformation that must take place first, where submission to Yahweh means an engagement prior to a most divine marriage – the union of a soul with the outpouring of Spirit that Anoints a soul as the possession of Yahweh, thereby ‘in His name.’ Once that marriage is complete [with time served proving one’s seriousness towards complete commitment], then all those souls will give birth (resurrection) to the Yahweh elohim that merged with their souls and becomes the Lord over each. That one elohim then is the same for all, as “our elohim” (elohenu”). When that inner Lord speak, one will then be able “to hear” his commands. The voice of Yahweh is heard through the inner presence of His Son. The voice of Adam-Jesus then becomes the motivation to praise Yahweh, which one immediately does. One gets up in the middle of the night (as did David), to praise Yahweh through divine song.

The final verse (the real verse nine) can then be literally translated into English as singing, “him keeping our soul within the living ; and not does allow to be moved our feet .” In this, “the living” is a statement of eternal salvation. A soul alone in a body of flesh is bound to face death, with the Judgment being (at best) a return to the imprisonment of a body of flesh [reincarnation]. Only souls that have married Yahweh and been infused with His Son’s soul as Lord, will know the truth of “living.” The “keeping” can then be seen as the commands of an inner Lord, while those souls rejecting the marriage proposal of Yahweh choosing to be their own lord. Those will find death awaiting, not life. Once one’s soul has married Yahweh and been reborn as His Son, those will have “feet” firmly attached to the path of righteousness; and, from that path those souls will not stray.

As the Psalm that is connected to the song of Isaiah, in the fourth Sunday after Pentecost, the important view to take is Yahweh calling those wives who will serve Him as the truth behind the name “Jerusalem.” Yahweh told His prophet that “Teaching Peace” was the goal of a soul chosen to be a wife to Yahweh. Isaiah was one, as was David. In this song of praise, David sang the truth about that submission of self. It is important to know what that truth sings.