[1] Jesus was praying in a certain place, and after he had finished, one of his disciples said to him, "Lord, teach us to pray, as John taught his disciples." [2] He said to them, "When you pray, say:
Father, hallowed be your name.
Your kingdom come.
[3] Give us each day our daily bread.
[4] And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial."
[5] And he said to them, "Suppose one of you has a friend, and you go to him at midnight and say to him, `Friend, lend me three loaves of bread; [6] for a friend of mine has arrived, and I have nothing to set before him.' [7] And he answers from within, `Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.' [8] I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give him whatever he needs.
[9] "So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. [10] For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. [11] Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? [12] Or if the child asks for an egg, will give a scorpion? [13] If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!"
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There are nineteen uses of “kai” in these selected verses, with sixty-four in the entire eleventh chapter. Every use of “kai” denotes importance to follow, with capitalized usage denoting a divinely elevated great importance. Of the nineteen here, five are capitalized. The NRSV does not understand this marker word; so, there is no way for them to translate this word as if Luke had some need to repeat the word “and,” like a poorly educated high school kid. That gives the impression that Luke was just ‘some guy’ who wrote about Jesus, without any divine inspiration whatsoever.
In addition to this inability to read the word “kai” from a true understanding of holy Scripture, the translation services do not know how to handle the presence of parentheses and brackets written in the text. To them, the use of parentheses ais seen as some insignificant aside; so, they simply omit that text from the translations they present. This is found to be the case in verses two and four, where three sets of parentheses mark off divine text – inspired by Yahweh, through the Son – such that none of that holy writing is show in the NRSV translation above. They threw it out with the dirty bath water that their translation programs are.
Because of this poor view of divine text, I have taken the time to number the verses above [in bold type set between brackets], so the readers of this analysis will be able to see where paraphrase and omission have modified the truth of that written by Luke. With the verses numbered for your convenience, I will now offer a literal translation of all that Luke wrote (according to my reference source – BibleHub Interlinear). It is advisable for the serious student, who seeks truly to have his or her soul eternally saved, to read this commentary with a notepad and pen, to make notes to yourself about all the misleading things you have been taught by lazy pastors, priest, and ministers, who get down on their knees and worship translation services, because all their faith is placed in an English Bible (not wanting to take the time to study the Greek and/or Hebrew).
In the following, you should take note that I have made all capitalized words written by Paul begin with a bold type first letter. Some words that translate a multiple English words will offer multiple bold type first letters. A capitalized word written by Luke indicates a divinely elevated meant should be applied to that translation. It should be understood that everything in these thirteen verses is relative to the request made to Jesus (by a known student-disciple-learner), for him to teach them all to pray as he prayed (and as John the Baptizer taught his disciples). Thus, that deemed to be ‘The Lord’s Prayer’ (a mistake to think of it in those terms) is much more than Jesus saying, “Memorize these words,” before he then began talking about asking for things, seeking stuff lost and knocking on doors to make opportunities happen. Everything is relative to Jesus teaching those who follow him how to talk with Yahweh. If one does not talk to Yahweh, then one will never be able to pray like Jesus.
Verse 1: “Kai it was born within to this existence his soul within to an opportunity to a known one offering prayer , as soon as he caused to cease , he brought word a certain one of them of learners of his soul advantageous for his soul , Lord , you teach our souls to offer prayer , just as kai John [a name meaning “YAH Is Gracious”] he taught those learners of his soul .”
Here, Luke wrote that it was of great importance to see Jesus in terms of his having been born of this world with a divine soul that had an open line of communication with Yahweh, as the Son being in direct contact with his Father. The Greek word “egeneto” is read benignly as saying “it came to pass” or “it happened,” but the word implies (in the third-person Aorist Indicative) “he was born” or “he came into being.” The Greek words “en” and “einai” must be seen as referencing the soul of Jesus, as “within” and “existing.”
In the segment of words that say, “as soon as he caused to cease,” this means Jesus was seen to be in a state of prayer, which he then ended. He made this as clear to the disciples as would someone in a group who was talking on a cell phone would immediately alert others that they should not interrupt that call. Just like someone pushing buttons on a cell phone and putting the cell phone in a pocket, alerting others that he or she was then free to talk to them, this is the meaning of “he caused to cease.” Jesus was not away from the disciples while he was in prayer with Yahweh.
In all pronoun usage in this reading selection, words reflecting “you” or “yourself,” in the singular and the plural number, must be read as Jesus not speaking to human ears, but speaking to their “souls,” where “you” or “him” is an indication of a living flesh, which is only alive due to the presence of a “soul.” Jesus “was born” to enter “within” the souls of those seeking divine marriage to Yahweh, bring to them “an opportunity to become a known one” who will be heard spiritually communicating with the Father. As such, the disciples did not watch Jesus go off into the wilderness or a mountain cliff to pray, causing the disciples to ask him how to find such a place for themselves to pray. Jesus was seen to be obviously in a state of divine communication, much like a Zen master would be seen in a lotus position, eyes closed, fingers in a particular position, thereby known to be in prayer – so “Do not disturb.”
The element of a “certain disciple” asking Jesus for the group to teach them as “John taught his disciples,” says this was most likely Peter (a certain one known), who had been a follower of John, prior to leaving to follow Jesus. This means John had held class about how to pray, which he learned; but Jesus had yet to do such training. He was asking Jesus to be like John; and, in that one needs to realize the name “John” means “YAH Is Gracious,” with the word “gracious” meaning “merciful” and “forgiving.” This says the “known disciples” was acknowledging all the disciples knew sins and needed to know how to ask Yahweh properly how to “forgive” their failures.
Verse 2: “He Answered now to their souls , Whenever your souls might offer prayer you say : Father , < of our souls , this within to these to spiritual presences [souls] > , he has made holy [he has sanctified] this name of your soul . It Comes this (physical) realm of your soul . < He has Born this will of your soul , just as within spiritual heaven , kai upon of this of earth [of the flesh] > .”
In this verse it is important to see the capitalization of “Eipen,” which in the third-person Aorist Indicative becomes a divinely elevated statement about Jesus’ response to the request for him to teach how to pray. “He” is then the words coming from the mouth of physical Jesus being those spoken by “Him” the Father, through the Son. This says Yahweh heard the question, as the one to whom Jesus had been talking; so, it was “He” who “Answered” for Jesus. The use of the Greek pronoun “autois,” which typically means “them,” must be read as “their souls,” as Yahweh only speaks to souls.
This same way of reading a pronoun is found in Luke writing “proseuchēsthe,” where the second-person plural subjunctive participle of “to pray” actually means, “your souls might offer prayer.” By reading this, one should see how Jesus gave his disciples instructions at this time (as told in Matthew 6:5-6) not to pray out loud, in public, like the hypocrite. You are seek privacy and speak secretly to Yahweh. When one is not uttering audible words, one is then speaking from one’s soul. For Jesus to be seen praying amid his disciples, he actually had entered the ‘room’ within himself (his soul) and spoke spiritually with his Father. Thus, the subjunctive of “Whenever your souls might offer prayer” says, “Whenever your souls have removed themselves from the material world to the spiritual world of one’s soul. This is then the divine elevation of the capitalized “Hotan,” meaning “When” or “Whenever.” There is no set time to pray, as to offer prayer to Yahweh musts be “Whenever” the need or desire arises.
The capitalized “Pater” must be seen as a divinely elevated meaning that goes beyond a biological “father,” to a statement about Yahweh. Here, Jesus is not instructing the whole world to refer to Yahweh as “Father.” The divine elevation in meaning takes the word “father” as meaning “a progenitor,” with the implication being “an ancestor, elder, or senior.” The word denotes a personal relationship to a “father,” whereby the one addressing a “father” would be a child of that lineage. Thus, the capitalization in an offering of prayer to “Father” means Yahweh has become related to one’s soul, with one’s soul having become His Son [there are no feminine souls-spirits-angels, thus no ‘daughters’].
Here is where the first set of parentheses are placed, with the text omitted that says, “of our souls , this within to these to spiritual presences.” This makes it clear that Yahweh can only be the “Father” “of our souls.” In that, the Genitive case (possessive) says “our souls” are possessed by Yahweh; and, it is that divine possession that makes one’s soul offer prayers to Him as His Son.” This is “within to these to heaven,” where the use of “ouranois” is translated as “our Father in heaven,” where the nebulosity causes one to ask, “Where is ‘heaven’?” comes up. The word can equally translate as “spiritual heavens,” with the “spiritual heavens within” one’s body of flesh is one’s soul. This means “heaven” is the “spiritual presence” within” that gives a body of flesh life. Thus, the omitted word segment says Yahweh is “our spiritual Father within,” as the possessor of “our souls.”
The next segment is not written within parentheses, but the NRSV translates this as “hallowed be your name.” That is very misleading and incorrectly translated. The truth written says, “he has made holy [he has sanctified] this name of your soul,” where it is a human concept that thinks it is man’s place to judge Yahweh – in any way – such that to say the “name” of the “Father” is “hallowed” (when His “name” Yahweh is not stated) is foolishness. That written says Yahweh – the “Father” in a relationship with one’s “soul” – “has made” a soul be “sanctified,” such that His “name” has become the “name” of one’s soul. To take on the “name” of Yahweh means to become His bride in marriage. That is then a divine union, which makes one be “set apart by God” as His own – a wife-soul.
Following a period mark, Luke then wrote the capitalized “Elthetō,” which is the third-person singular Aorist Imperative form of the word stating “to come.” This is then a divinely elevated meaning that says “He Comes,” or the divine marriage is “It Coming,” which makes one’s soul become “this kingdom” or “this (physical) realm” of the flesh, where Yahweh reigns supreme over “your soul.” This divine presence within “your soul” makes one’s physical body become the tabernacle in which the Ark of the Covenant resides in one’s inner chamber – one’s heart. This divine presence makes one’s ground (one’s flesh) become “holy.”
At this point, Luke wrote another segment of words enclosed within parentheses, denoting an inner, unseen presence that cannot be physically known. This is begun by the capitalized word “Genēthētō,” which is the third-person singular Aorist Imperative form of the word “ginomai,” seen written as “egeneto” in verse one. When the same meaning is seen now divinely elevated as a statement that says, “He has Born this will of your soul,” this says one’s soul “has been Reborn” as the Son of Yahweh, due to one’s personal “desire” or “will” to please Yahweh. The Genitive use of “sou” says one’s soul has become the possession of Yahweh, where He is “of your soul.” This is “like as within” one’s flesh, where one’s “soul” is the “spiritual presence” that reflects the heavenly.
When the last segment of words in this verse (still enclosed within parentheses) begins with the word “kai,” this denotes the importance that should be understood from Luke writing, “upon of this of earth.” The word “upon” means there is another soul added to one’s soul, which is placed “upon” the one already there. This then leads to two words stated in the Genitive case, which says that “upon” possessed “of this” soul it have come “upon.” Then, this is said to be “of earth,” where a soul is trapped within the world by being restricted to its “flesh.” This means a possession not only “of this” soul, but also possessing full control over its “flesh,” while that soul is “of the earth.”
Verse 3: “This bread of our souls this for the coming day you offer to our souls this according to day .”
The NRSV translates this verse as saying, “Give us this day our daily bread.” This makes it unclear if “daily bread” is physical food to stay alive or it is has any spiritual connotations. When the pronoun for “us” (“hēmōn”) is seen to be written in the Genitive case (possessive), where the first-person plural says “of ourselves,” or “of our souls,” the “bread” is then totally referencing spiritual needs being met by Yahweh. “This bread,” where “Ton” is capitalized to a divine level of meaning as “This” that is in possession “of this of earth,” says the Spirit of Yahweh is what feeds one’s soul. Rather than read “this daily,” but as “this for the coming day,” makes one place more direct focus on the meaning of “day.” This word is then repeated as “according to day,” where the physical meaning of “day” (either a twelve-hour period of light or a twenty-four-hour period of the earth’s rotation) is not the intent of this usage. The word “day” means the light of truth that comes from within one’s soul, as the “bread” of life that is eternal and always shining. It is a spiritual “day” that is coming and will remain always with those souls married to Yahweh.
Verse 4: “Kai you send away for our souls these sins of our souls , Kai he our souls we send away for all to obliged to our souls ; Kai not you carry in our souls into temptation (experiment, trial) . < on the other hand your souls rescue our souls away from of this of evil > .”
In this verse are three uses of a capitalized “Kai,” denoting great importance to grasp. At the end of the verse is the third set of parentheses, which is again not part of the NRSV translation. The first “Kai” introduces a focus on “you send away for our souls these sins of our souls.” This says Yahweh has baptized one’s soul clean of all past transgressions. In that, the Genitive case presentation that says “these sins of our souls” means “sin” is a possessing spirit that enters into a soul, making it become the slave to its flesh. When this is seen, the great importance is less about forgiveness of past “sins” and much more about Yahweh “sending away” that which has united with one’s soul, causing it to sin. That possessing demon spirit has then been cast out.
The second use of a capitalized “Kai” then denotes great importance should be found in the segment that says, “our souls we send away for all to obliged to our souls.” Here, the possessive pronoun in the third-person plural becomes a focus on “indeed he sends our souls away,” where “indeed” is stating the reason “for” the prior removal of an evil influencer in one’s soul. It is so Yahweh can use a Baptized soul [one “Anointed” by Yahweh, therefore a “Christ”] to “send away” into ministry. The great importance says Yahweh does not cast out demon spirits possession just anyone, just to prove He can. The purpose for that cleansing is to the ”send away” His Son into ministry. That ministry is “for all” souls, “to the indebted” like the one Baptized was, who is not “indebted” to Yahweh for his or here salvation. That ministry is then to find others who seek “to be obliged” also to Yahweh, just like the possession “to our souls.”
The third use of a capitalized “Kai” then denotes the great importance one must find in Luke writing, “not you carry in our souls into temptation (experiment, trial).” This says the purpose of ministry is to stop sinners from wanting to sin. To “carry in our souls” a demon spirit, one’s soul is tempted to “experiment” and “try” the laws that suggest “not” doing certain acts. Because one “sent away” in ministry “not carries in their souls” a tendency to fall for “’temptations, experiments and trials,” they demonstrate to those seeking to be freed from the addictions of sin that with Yahweh’s help, they too can resist those influences.
The omitted last segment, enclosed in parentheses,’ says ministers “sent away” will be of the opposite inward possession. The parentheses place focus on the unstated and unseen that takes place within one’s soul. Thus, those ministers are “on the other hand” “sent away” are so “your souls rescue” or “deliver” “our souls away from” the possessive demons “of this of evil.”
Verse 5: ”Kai he said advantageous for their souls , Known one from out of of your souls will possess a beloved , kai he will journey towards his soul of midnight kai he might have said to his soul , Beloved , you lent to my soul three loaves ,”
In this verse, it should be noted that the ‘Lord’s Prayer’ has been fully stated, with special need to grasp the enclosed statements, which are not so ‘whispered’ in Matthew’s rendition. Still, with that “teaching disciples how to offer prayer” to Yahweh done, this verse begins with another capitalized “Kai,” denoting that great importance must be found fro additional remarks made that are “advantageous for their souls.” What Jesus then said places focus on “A Certain On” or “A Known One,” where the capitalized “Tis” takes this beyond the material “known” disciples, to a divinely elevated level of meaning that is Jesus, who was “Known” to the disciples as the Son of God. This example that is based on the “teaching how to offer prayer” to Yahweh then demands that one see Jesus as the central figure in the scenario posed.
When this focus on the divine soul of Jesus is understood, he then said this “Known one” will possess his disciples, coming “from out of” himself to possess their souls. This means the Genitive case “of your souls” (from “hymōn”) “will possess” (from “hexei”) the disciples, with this union being based on love, where the Greek word “philon” means a “beloved” one. This aspect of “love” is relative to a soul’s marriage to Yahweh, “from out of” love, so it results in the rebirth of His Son’s soul in His “beloved” wives. Now, while this was not fully in play while Jesus was alive and walking in his own personal ministry for Yahweh, his soul (being divine) was still able to stand beside the souls of his disciples (as seen when he sent them away in intern ministry). Still, the prophetic aspect of this lesson taught to disciples remains in full effect, long beyond the times of Jesus and his disciples on earth.
The next segment of words in this verse is begun with the word “kai,” meaning it is important to grasp who these “beloved” ones are. In that, the third-person future presentation of “poreusetai” says “he or she will go” or “will travel,” where the third-person here are those souls seeking to marry Yahweh, who “will go” to find Jesus, in a “journey to his soul.” At the beginning of that search he or she will be possessed by blindness, where their souls are unable to see the light of day – the truth of Yahweh. This means they will be possessed “of midnight,” where the symbolism of “midnight” is complete darkness, with no light to lead them.
When they are led divinely to find where Jesus lives, they “might have said to his soul,” where the subjunctive case reflects a true seeker of truth will humble his or herself by admission of having no self-worth to speak of. The preface of this statement by the word “kai” says it is important to grasp this subjunctive state, where being led to find Jesus implies a lost soul has been offering prayers that beg to be found. The importance is what a lost soul “should have said” to put himself or herself on the doorstep of Jesus’ soul.
The next segment is one capitalized word “Phile,” which furthers the lower-case use earlier in this verse – “philon.” The capitalization is then a divinely elevated state of love, where the prayers offered to Yahweh have married a lost soul through divine Baptism, so the wife-soul has then been delivered to the doorstep of His Son for further assistance [the resurrection or awakening of Jesus soul, to become Reborn in that wife-soul]. The capitalization must be seen as the lost soul now has a relationship with Jesus, through the Father.
In the final segment of words in this verse, Luke was led to write how this relationship “of Love” has made it possible for the wife-soul of Yahweh to offer prayer of need, which will be heard by the soul of Jesus (as the Advocate). The prayer offered says, “you lent to my soul three loaves.” In this, the Aorist Imperative suggests a reminding of past “lending,” where the soul calling upon the soul of Jesus admits he is indebted to Jesus, for past spiritual feedings. The number “three” must always be seen as a signal to see the Trinity being expressed, where the wife-soul, Jesus, and the Father are the “three loaves” of spiritual “bread” being passed from one to the other. As far as the element of “lending” is involved, only Yahweh is the “lender,” with the one receiving the spiritual food expected to pass that one … a forever feeding of the multitude spiritually.
Verse 6: “seeing that a beloved of my soul he has arrived from out of of path towards my soul , kai not I possess that I will place beside to his soul .”
Here, Jesus is continuing this story that teaches his disciples about offering prayers, where Luke wrote the word “epeidē,” meaning “seeing that.” This means Jesus hearing the call of one of Yahweh’s wife-soul, who in the process of finding divine marriage to Yahweh his path to take, he or she had prior offered prayers in the name of Jesus as well. The proper use of “” then means, “aptly if indeed, which assumes the preceding is something factual – and emphatically what aptly (predictably) follows.” This says Jesus knows the one calling his name outside his door is truly a “Beloved,” as a soul married to Yahweh. This segment than sets focus on Jesus knowing who has been sent to be reborn as his soul.
Where Luke then wrote, “beloved of my soul it has arrived,” this speaks of the resurrection of Jesus’ soul within the soul of a “beloved.” That ‘rebirth’ is then a spiritual possession, as denoted by the Genitive case stating “of my soul.” To then write “it has come,” where an alternate translation can say “it has come beside me” (from “paregeneto” written in a third-person singular Aorist Indicative form), the imagery of two (one in a house and one outside, at the door) depicts the union of Jesus’ soul with the soul of a seeker, one who has become Yahweh’s “Beloved” in marriage. The lower-case spelling of “beloved” is then an indication of Jesus being the “love soul” sent by Yahweh into His wife-souls. The soul of His Son “has arrived.”
In the second segment of this verse, Luke led with a “kai,” denoting importance that should be grasped, relative to this divine merger of souls. Here, Luke was led to write Jesus saying, “nothing I possess that I will place beside to his soul.” This says that every soul sent to the doorway of Jesus will be wholly “possessed” by him; and, the first-person “I” will then become the identity of that “Beloved” wife-soul, as it “will be placed beside” the soul of Jesus, in a submissive support role. The Greek word “parathēsō” can equally translate as “I will set before,” where this is a statement of the soul of Jesus taking a position “before” that of the host wife-soul. As such, “before” can be seen as the spiritual ‘face’ that the host soul will then wear, where the ‘face’ of Jesus is a reflection of one’s soul wearing the ‘face’ of Yahweh. All wife-souls of Yahweh will then be reborn in the name of the Son, through the addition of the soul of Jesus with the host soul.
Verse 7: “And He from within answering he will say , Not to my soul labor you present ; already this door it has been shut , kai these children of my soul into this bed they exist ; not I have power having raised up from among the sleeping , to have offered to your soul .”
In verse seven we are presented the capitalized Greek word “Kakeinos,” which translates as “And He” or “And That One.” The word is a combination of the Greek words “Kai” and “Ekeinos,” yielding the translation that includes “And.” Because the word “Kai” (in the capitalized form) is not presented alone, the translation as “And” then acts as a divinely elevated union of souls, where Jesus’ soul becomes “He Added” to the host soul. The hidden aspect of “Kai” can still project a level of importance needed to be grasped in this word’s use. Because the perceived story being told to Jesus’ disciples leads one to see this verse as Jesus speaking, to read “He from within answering,” this is the way Jesus will speak through the “beloved souls” his soul has merged with.
In that said, Luke wrote a capitalized “Mē,” which means “Not.” As a divinely elevated word that presents the negative, Jesus’ soul says what “Not” will be spoken to a “beloved soul” coming offering prayers to his soul for help. Such a prayer offering will “Not to his soul you present labor.” The Greek word “kopous” translates as “laborious toil,” but can imply in usage “trouble.” I present this as “labor” because the arrival of a wife-soul – a “Beloved” – then signifies the resurrection of Jesus within that wife-soul, so that soul is reborn with the Son of God’s soul beside theirs. This rebirth is then stated by the soul of Jesus “Not a laborious toil for his soul to become what you present” in the host soul. The Greek word “pareche” can also translate as “you furnish,” with this also translatable as “you cause.” This then indicates the path taken that leads to the resurrection of Jesus’ soul within a host soul is a “laborious toil” for the host soul, where it was tested in its commitment to Yahweh first.
The use of “Not” then continues to be present in the rest of the segments in this verse, such that Jesus’ soul will “Not” see the pains and sufferings of a “Beloved” of the Father as inconsequential. Likewise, for Luke to be led to write “already this door it has been shut,” this is “Not” a limitation being stated, as to how many wife-souls of Yahweh will be allowed to be reborn as His Son. When one sees the symbolism of the Passover, where the “door was shut” after the threshold had been covered in the blood of the sacrificial lamb, a soul being spared the death of its flesh (promised eternal life) makes what the soul of Jesus saying be relative to this sealing of a soul’s commitment. The “door already being shut” becomes a statement that the soul has been passed over, by being sent to where the blood of the lamb will no longer be on a physical “door,” but within one’s soul, where the “door” is the gate to eternal life, through Jesus the lamb pumping through one’s heart.
That then leads to Luke presenting the word “kai,” which denotes importance needing to be grasped that is relative to being “children” of Yahweh. In this, Jesus said, “these children of my soul into this bed they exist.” The point of “these children” or “these little ones” means all souls that are in the “bed” of Jesus’ soul are those married to Yahweh. Here, the Greek word “koitēn” implies in usage “marriage bed.” As such, “these children of my soul with of my soul within this marriage bed” says all are the “children” sired by Yahweh. It also means, from the possessive repetitive “of my soul” says all the “children” or “little ones” of Yahweh are His Sons (regardless of human gender, because human gender is physical, not spiritual).
Following a semicolon mark, indicating a new but related statement about the “children” of Yahweh, Luke was led to write, “not I have power having raised up among the sleeping.” In this, the Greek word “anastas” presents the Aorist Participle, where “having raised up” or “having risen” also implies in usage “having raised up among (the) dead,” where the aspect of “rising” reflects a spiritual uplifting. I add the “dead” because of the impression given of Jesus being asleep in a house with his children in bed with him, where “sleep” is metaphor for “death.” When this is led by “not I have power” (or “not I am able”), the “I” is a statement about the soul of Jesus, such that he does “not” possess any ability to grant eternal life to any lost souls. In relation to the prior segment of words speaking about all in the “marriage bed” being “children,” they are all “children” of Yahweh, including the soul of Jesus. This says only Yahweh has the “power to raise up” a soul “among its dead body of flesh,” where it sleeps.
In the final two words of this verse (“dounai soi”), they state “to have offered to your soul,” such that to offer a prayer to Jesus cannot be answered by him directly. For a soul to seek salvation – and the name “Jesus” means “Yah[weh] Saves” – one must offer prayers to Yahweh, recognizing Him as the Father of one’s soul, making that soul be a Son of God, as a brother of Jesus – all “children” born of the “marriage bed” of Yahweh and souls. This means the soul of Jesus is a “gift” from Yahweh, due to one’s soul fully submitting to Him as His wife-soul. That “given” or “offered” for that commitment is to become a “child” or “little one” of Yahweh, the same as Jesus.
Verse 8: “I Say to your souls , forasmuch as kai not he will offer to his soul , on account of this to existence beloved of his soul , on account of indeed this shamelessness of his soul , having raised up he will offer to his soul of how much he has need of .”
Following a period mark that ended verse seven, Luke wrote a capitalized “Legō,” which is the first-person Present Indicative that says, “I say.” After verse seven has placed focus on all of Yahweh’s children being born of His “marriage bed,” with all in that “bed” of relationship with Jesus, the capitalization that divinely elevates this that is “Said” must not be seen as coming from Jesus. Because Jesus responds to a new “beloved” knocking on the door of relationship with Jesus, the lesson of prayers offered must now be seen as what “Jesus says to your souls.”
Following a comma mark of separation, Luke was led to write one tiny Greek word, prior to inserting the word “kai.” This manes “ei” stand alone as a one-word statement that bridges what “Jesus says to your souls” and the marker word of importance to grasp. The word “ei” means “forasmuch as” or “if,” making this signify that what “Jesus says to your souls” depends on it being a foregone fact that one’s soul has come to Jesus as the wife-soul of Yahweh; so, “Jesus speaks to your soul.”
The word “kai” then says it is important to grasp what Jesus will “not” do. Here, Luke wrote: “not he will offer to his soul,” where the Greek word “dōsei” states the third-person Future Indicative form that says, “he will give,” implying “he will offer, put or place.” When this has to be seen in the light of an instruction about offering prayers to the “Father,” one’s soul cannot expect Jesus to be the one responding to those prayers. This means the souls who have become the “beloveds” of Yahweh must offer prayers to Him directly, “not” to Jesus. This is an important part of this lesson.
The reason is then furthered by Luke being led to explain, “on account of this to existence beloved of his soul.” The Genitive case that states “beloved of your souls” is the possession of a wife that a Husband receives in marriage. This is not a state of ‘friendship,’ although the word “philon” says Yahweh and His wife-souls are “friendly.” The Greek words “dia to einai” translate to say, “on account of this existence,” where “einai” is the Present Infinitive for “I am, I exist.” A soul alone in its body of flesh has an “existence” that is on the path to death and Judgment; but a soul that has married Yahweh has changed course [sent on the path to Jesus], due to taking the steps towards pleasing Yahweh, proving to be His “beloved” that submits totally to His Will. For this reason (“because” or “on account of”), one’s soul does “not offer” prayers “to Jesus’ soul” for help. A “beloved” relationship with Yahweh came first, leading one’s soul to Jesus.
Following a comma mark of separation, Luke was led to add another reason stated by Jesus, which says “on account of indeed this shamelessness of his soul.” In that, the Greek word “anaideian” is the Accusative Feminine word that states “shamelessness” or “shameless persistence.” There is a tendency to reduce this to simply meaning “persistence,” but the Feminine must be read as relative to one’s soul, where ‘shame’ is the presence of sins and a debt due before Judgment. The state of “shamelessness” is a statement that Yahweh has Baptized a soul with His Spirit being poured out upon that soul, cleansing it of all past transgressions. That means Yahweh has erased all “reason” for a ‘shameful’ soul to be afraid of talking directly to Yahweh. This cleansing of a “beloved” wife-soul makes it a wife-soul’s right to talk directly to her Husband [all souls in the flesh are brides, thus feminine].
Following another comma mark of separation, Jesus then completed this instruction to his disciples’ souls, adding “having risen up he will offer to his soul of how much he needs.” Here, the metaphor of “having risen up” becoming “having awakened” plays into the storyline, where a “beloved” has arrived at “midnight,” when all are asleep. The metaphor of sleep is death, which all souls in the “marriage bed” of Yahweh have been reborn from death, “having been raised up.” This means that which has “raised up” all those “children of the marriage bed” is Jesus. It is his soul that has been “raised up” within each of the other wife-souls of Yahweh, meaning Jesus has “resurrected” within each of their souls. Yahweh made each become the ‘mothers’ of His resurrected Son; so, none of them would be expected to offer prayers to a brother. Jesus taught them to offer prayers to “our Father.”
Verse 9: “And I to your souls command , all of you ask kai it will be given to your souls ; all of you seek kai you will find ; all of you knock (on a door) kai it will be opened to your souls .”
Following the period mark that ended verse eight, Luke wrote a capitalized “Kagō,” which is similar to the capitalized “Kakeinos” that began verse seven. Both words are combined words that use a capitalized “Kai,” with the added word here being “egō,” meaning “I.” This means there is great importance that should be found from Jesus saying his soul has become the “Added I to your souls.” This becomes a most important concept to grasp, which is the “I” of Jesus having been merged “to your souls” – to those who married Yahweh and had Jesus resurrected within their souls. This then becomes Jesus as Lord over those wife-souls, as he “commands” them, from the first-person use of “legō” meaning “I say,” “I tell,” or “I command.” When the disciples wanted to be taught how to offer prayers to Yahweh, it was the “I” of Jesus “Added” to their souls that “told” them what they needed to know.
It is then in this verse that Jesus “commanded” all his disciples to “ask,” to “seek,” and to “knock.” Those three commands are each followed by the word “kai” and an important element to grasp, relative to those commands, with the three separated by semicolons, denoting each was an equal “command,” each with an importance to grasp.
The first command is to “all of you ask,” with the importance being “it will be offered to your souls.” In this, the Greek word “dothēsetai” is preferred to be translated as “it will be given,” but this leads one to expect to be given everything one “asks” for. That is not the case. The element of “ask” is to offer prayers, where prayers offered are not for things, as much as they are for understanding. While being “given” answers can be seen as the response from Yahweh to questions of knowledge, the better translation is an answer “offered” in return. This “offering” may take time to digest and make the true answer be revealed. Again, because the “asking” and the “offering” is “to your souls,” material things are less to be asked for in offering of prayer. Faith demands a wife-soul know all physical needs will be met. Thus, prayer is for spiritual needs.
The second command is to “all of you seek,” due to the second-person plural number being applied to this verb. Here, the questions “asked” are now explained as relative to the unknown. The meaning of Scripture is where all answers lie hidden; but it demands one “seek” that hidden meaning, so one’s faith becomes enhanced and growing. This is then Jesus saying offerings of prayer should be to “seek” the truth, when it is hidden from view. For Jesus to then promise, “your souls will find” or “all you will find,” says one’s prayers for understanding will be answered.
Relative to the command for “all of you knocking,” this is directly relative to the storyline of someone showing up at a ‘friends’ house at midnight. The symbolism of “midnight” is the darkness of night, when death seems to be surrounding one’s soul, rather than the light of truth. Here, the “knocking” is to awaken Jesus within, who is one’s brother, born in the marriage bed of Yahweh. Because one’s soul has been forever joined with the soul of Jesus, becoming one’s Lord, a saved soul is never alone and all darkness is only temporary. Thus, the importance to grasp here is the comfort of one’s divine spiritual brother will always be “opened to all” who call upon his name. This becomes a prayer offered to Yahweh to have His Son answer at a time of need.
Verse 10: “all indeed this asking receives ; kai this seeking he finds ; kai to this knocking (to gain entrance) , it will be opened .”
Following a period mark that ended verse nine, verse ten does not begin with a capitalized word, proving the last three capitalized words beginning verses is not due to grammatical rules. The first segment of words becomes a summation of the first command and important expectation, such that Jesus now says “all indeed this asking receives.” The word “pas” not only means that “all” souls who are married to Yahweh and offer prayers “asking” for spiritual guidance will “receive” the answer needed; it also means that “every kind of” question “asked” will “receive” the appropriate response.
Following a mirror semicolon to the one separating the commands stated in verse nine, Luke wrote the word “kai,” indicating an importance must be grasped from “this seeking he finds.” The importance must be seen as “this seeking” is relative to the “all” or “every kind of” search begun, following an answer having come from one “asking.” This says it is important to grasp how the answers will not come with instructions, making it be answers that should not be tested for truth. To be “this seeking” means to be one “receiving” answers and then making those answers become one with one’s soul, from testing. Only when one owns the answers as one’s own (rather than being able to say, “God told me to believe this”) can one have true faith that the answers “received” have been “found” valid and clear.
Following another mirror semicolon, another use of “kai” denotes it is important to grasp the meaning of “to this knocking,” where “to gain entrance” is the implied meaning of “knocking.” Where the story of Jesus that told of a ‘friend’ coming at midnight to “knock” on a neighbor’s door, asking for loaner loaves of bread must be seen as the truth of lost souls having been found, through divine union with Yahweh, the “knocking” must be seen as more important as a statement of ministry. After one has offered prayers for understanding Scripture and then received guidance to find the truth with one’s own eyes, so faith is firmly established, the next important step is to share that understanding with one’s neighbor or fellow seeker. This is then confirmed when a comma mark leads to the truth of “knocking (to gain entrance)” and reading “it will be opened.” This means one’s soul, which is a spiritual brother of Jesus, born of the marriage bed shared by one’s soul and Yahweh, the “opening” of ministry will be found. This means “knocking” is relative to one’s desire, from love of Yahweh and the faith of Jesus within, to become the neighbor to whom others will come at their time of darkness. They will come seeking spiritual food that explains the Trinity; and, like Jesus said, “one’s soul will “Not” deny those souls seeking salvation all the help they need.
Verse 11: “Who now from out of of your souls this father , he will request this son a fish , a serpent to his soul he will hand over ?”
Following a period mark ending verse ten, Luke began verse eleven with the capitalized word “Tina,” which alone asks a question that is: “Who?”, “Which?,” “What?, “ or “Why?” The capitalization must be seen as a divinely elevated pronoun, where “Who?” becomes relative to the statement “it will be opened.” This is then said to be a changed soul – “now Who from out of,” with the Genitive case “of your souls” (“hymōn”) states the divine possession by “Who now” comes “from out of” one’s soul. The statement “this father,” where “pater” is in the lower-case, is then a question asked that amounts to “Who” having become a Son of the Father, would then see a lost soul seeking help as not being in need of help, like that of a child to its “father.”
When Luke was then led to show Jesus posing the scenario of a lost soul “will request this son a fish,” the aspect of “request” means “to ask for.” This is then a statement about a lost soul offering prayers for help, where “this son” means a soul merged with the soul of Jesus and “knocking” on doors of seekers, in ministry. To then have such a lost soul ask for a “fish,” the metaphor is as Jesus told his first disciples (who were fishermen), “I will teach you to fish for men (or the souls of mankind).” Thus, “to ask for a fish” means to offer prayer to be saved by one merged with Jesus’ soul.
With a “fish” being seen as metaphor for salvation, the use of “serpent” can now easily be seen as metaphor for the wiles of the ‘serpent” in Eden, who was the influencer of evil doings. This means a true minister in the name of Jesus, as a servant of Yahweh seeking to save His lost sheep souls, where ‘in the name of Jesus’ means married to Yahweh as one to Save souls [“Jesus” = “Yah[weh] Saves”], such a soul would never become a trickster that would lead another soul away from Yahweh the Father.
Verse 12: ”or kai he will request an egg , will he hand over to his soul a scorpion ?”
When verse eleven is shown to end with a question mark [which is based on the first capitalized word], one can see how this punctuation is assumed and not written by Luke. The first word of this verse is the lower-case “ē,” which states an “or” scenario to the prior scenario of hearing one who is lost ask for salvation, then “Who?” would offer a “serpent” to lead that soul away from what it seeks? After Luke stated this “or” possibility, he wrote the word “kai,” indicating importance comes from grasping this scenario. Here, Jesus said a lost soul “will request an egg.” In that, one must see how the material value of “an egg” (from a fowl) is not the point of any of this lesson. The lesson is directed to souls, about souls; so, everything is spiritually directed. As such, “an egg” is says a lost soul [being alone in its flesh, therefore feminine] is offering up a prayer to Yahweh to use his or her soul as the “egg” in which the soul of Jesus will be placed. The “egg” is a statement of the value of a bridesmaid, as marriage is only for the purpose of bearing children. Thus, the importance of “he will request an egg” is it is a soul offering oneself to Yahweh, to be taken into His marriage bed and be reborn as His Son.
After that is understood, the question assumed in the second segment of words asks, “will he hand over to his soul a scorpion?” This says Yahweh will never have one of His wife-souls act as a merchant of death. The symbolism of “a scorpion” is it has a deadly stinger. As an arachnid that is known fro injecting venom into its victims, lead them to a painful death, the opposite symbolism of “an egg” must be seen as one of “birth.” Thus, Jesus offered the statement that Yahweh would never allow His wife-souls to do anything other than lead a lost soul to marriage to Yahweh, ensuring they do not fall prey to those souls who would cause them pains and agony, with death the end result
Verse 13: “if therefore your souls , evil possessing you , you perceive gifts good to offer to these children of your souls , to how many more this Father this from out of of spiritual heaven will offer Spirit Sacred (Set Apart by God) to those to asking him !”
Following another assumed question mark at the end of verse twelve, verse thirteen begins with another small word that projects a chance that not all souls will be offering prayers that will be heard by Yahweh, having turned their backs to Him and rejected divine union with His Spirit. This “if” scenario says, “therefore your souls” is stating there is a choice one’s soul must make, in order to become the virgin womb in which the soul of Jesus can resurrect, or be the soul stung by the influencers of evil, headed to a painful end. The Greek word “oun” can translate as “therefore,” but that combined word implies the past leads to the future. According to HELPS Word-studies, it means “accordingly” or “by extension,” where the dots connect.
The second segment of words then becomes the scenario of all souls that are lost. Jesus said, “evil possessing you,” where the Greek word “hyparchontes” means “to begin, to be ready or at hand, to be,” implying in translation “I begin, am, exist, am in possession.” When that which is “at hand” is “wicked” or “bad,” then one becomes a lost soul that “is ready” to seek divine assistance from Yahweh.
It is then this low state of being that the third segment of words say, “you perceive gifts good to offer to these children of your souls.” Here, “you perceive” means a soul “knows” the element of religion and Yahweh is an option to explore. One “remembers” the teachings of “gifts” given by Yahweh that bring “good” to formerly lost souls. Through ministry, those with the “gifts of goodness” then go out an “give” the truth to those seeking. Those receiving those “gifts” then become “the children of your souls,” where the Genitive case states they too will be possessed by Yahweh and reborn as His Son.
The final segment of words includes three capitalized words, with each of them divinely elevated to its own spiritual meaning that is related to Yahweh. The beginning of this final segment says, “how much more this Father who in spiritual heaven.” Once more, the use of “ouranou” is in the Genitive case, stating one’s soul has become “of spiritual heaven.” Because a soul is eternal, it is the “heaven” within one’s flesh, animating it to temporal life. When one’s soul has become “much more” because of “this Father,” that soul equates to the truth behind the word “of heaven.”
To then read, “this from out of of spiritual heaven” [a saved soul possessed by Yahweh] “he will give Spirit,” the capitalized “Pneuma” is a statement of divine Baptism that comes only to souls married to Yahweh. It is the marriage that come from the outpouring of Spirit upon one’s soul. This word “Spirit” must be read and understood as a divine relationship between a soul and Yahweh, which is permanent and everlasting. It is not an emotional uplifting to some state of bodily excitement. The “Spirit” is the raising of a soul trapped in a body of flesh that is influencing that soul to seek death and Judgment, where it awakens a soul to eternal life.
Following the word “Pneuma” is the capitalized word “Hagion,” which in the lower-case means “sacred, holy,” implying in usage, “set apart by (or for) God.” As a capitalized word it stands separate and equal as a word that is divinely elevated to a meaning that is related directly to Yahweh. There is no such thing as a “Holy Spirit,” just as “Christ” is not the last name of Jesus. The “Spirit” is the Baptism of a soul by Yahweh. It is then this Baptism that makes the soul in a body of flesh become “Set Apart for God.” Only a soul in a body of flesh can be made “Sacred.” A human being has no right to judge Yahweh, even if it is to see Him in human terms, as “Sacred, Holy, or Set Apart.” It is the presence of Yahweh’s “Spirit” that makes the receiver of that “Spirit” become “Sacred.” This stand-alone word then denotes a “Saint,” which is all souls of disciples who become reborn as Jesus.
Jesus then ended his lesson that teaches all his disciples (past, present, future) that “to those to offering prayers to him” can this be known. One has to begin this process by becoming attractive to Yahweh. That means taking religion seriously and doing more than listen to other read you Scripture and poorly explain what that means. One has to take responsibility for one’s soul and know it is headed down the wrong path – to a bad Judgment – if one is not a Saint and teaching the truth to others. Between point A and point Omega [Greek for Great O, meaning the completion of one’s soul with the soul of Jesus] is a lifetime of courtship. Simply praying to Yahweh to give your soul eternal life means it falls on deaf ears, BECAUSE you have turned you back to Yahweh and have sold your soul into a slavery to sin. You have to die of self-worth and start showing Yahweh you want to find faith, and faith can only come from seeing the truth with your own mind’s eye. To see that truth be exposed, one’s soul must begin begging for God to help open your eyes. Then, you have to do the work that proves to Yahweh you mean what you pray.
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