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[4] John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, [5] and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.
To him who loves us and freed us from our sins by his blood, [6] and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen.
[7] Look! He is coming with the clouds; every eye will see him, even those who pierced him; and on his account all the tribes of the earth will wail. So it is to be. Amen. [8] "I am the Alpha and the Omega," says the Lord God, who is and who was and who is to come, the Almighty.
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This is the “New Testament” reading selection to be read aloud on the second Sunday of Easter, Year C. It will follow a “First Lesson” from Acts, where we read: “When the temple police had brought the apostles, they had them stand before the council. The high priest questioned them, saying, "We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this man's blood on us." That will be followed by either a singing of Psalm 118 or Psalm 150. Psalm 118 will include the verse that sings, “Blessed is he who comes in the name of Yahweh; we bless you from the house of Yahweh.” Psalm 150 sings, “Praise him for his mighty acts; praise him for his excellent greatness.” All will accompany a Gospel reading from John, where the prophet wrote: “Jesus said to them again, "Peace be with you. As the Father has sent me, so I send you." When he had said this, he breathed on them and said to them, "Receive the Holy Spirit.”
I wrote briefly about this in 2021, when the reading came up during the season of Pentecost. That commentary can be accessed by clicking on this link. In 2018, I wrote more deeply, similar to the depth I have written today. I believe today’s analysis is better. This commentary is a most deep breakdown of what is truly written. I feel anyone who is a true seeker will delve into what I have written here, even though it is going to great lengths explaining five verses. However, if you want to read the older version, it can be accessed by clicking on this link.
The above translation is a poor paraphrase. For that reason, I have placed the verse numbers in bold (within brackets), so my corrections will be more clearly seen. Verse four contains five capitalized words, which states them all being divinely elevated in meaning, with only three capitalized words displayed in verse four above. The truth written in verse four is this:
“Iōannēs , Tais hepta ekklēsiais tais en tē Asia : Charis hymin kai eirēnē
apo ho ōn kai ho ēn kai ho erchomenos , kai apo tōn hepta Pneumatōn ha enōpion
tou thronou autou ,”
This is four segments that make statements, with the third segment divided into four parts, with the last three important to grasp (due to the use of the word “kai”). The fourth segment is also important to grasp, due to another use of “kai” beginning it. Each segment needs to be understood, before linking that understanding to the next segment.
The first segment is a one-word statement, with that one word the capitalized “Iōannēs,” stating, “John.” Here, the divine elevation rises above a man (the son of Jesus in the flesh), to the true meaning behind the name. The meaning says, “Yah Is Gracious” or “Yah Has Been Gracious.” The abbreviation that says “Yah” means “Yahweh.” Thus, just as Yahweh was gracious when he sent the soul of the precursor to Jesus (in John the Baptizer), He was gracious when He sent the soul of Jesus. That means Yahweh was gracious when he sent John the Beloved. This has to be firmly grasped here.
Following that one-word statement, the second segment begins with the capitalized word “Tias,” which is the Dative feminine plural form of “ho,” which is divinely elevated to say, “To these.” In this segment there is a second use of “tias,” which is not capitalized. There, the same translation applies; but the divine elevation must be seen as “Yahweh” having been “Gracious To these,” which are souls in the flesh of human beings, like John. Thus, “To these” is a segment addressing Saints and Apostles, who would be the first wave of true Christians. Then, the second “to these” refers to those not being true Christians, because they reject “Yahweh Being Gracious” to them.
Connecting verbiage “To these” says “seven” is a number of importance. That number must be seen as relative to the “Rest” or “Completion” of the Seven Days of Creation. As such, “To these seven” means true rest has come. That means Apostles and Saints have been souls reaching the state of being that completes them, making them Saved through Jesus (a name that means “Yah Saves”). Those true Christians (Anointed ones by Yahweh’s Spirit) are the true “assemblies” that have found “Yahweh to be gracious,” thereby “These" who will be resting in congregations, called “churches.”
Here is where the second “tais” tells those true Christians assembled to address “to these,” who are not true Christians yet, the “rest assemblies comes to these in this Asia.” Here, “Asia” is a capitalized word. That capitalization takes it beyond the simple name of an earthly continent. The meaning behind the name raises it divinely to mean, “Place Of Healing" or "Place Of Ascent.” When “Place of Ascent” is read as the meaning, Yahweh told John the Beloved (speaking to him from within, as the soul of Jesus having been reborn in John’s soul), write “to these” who have yet to find me “Ascended” within their souls. This means the words of John have little (if anything) to do with “seven churches in Asia,” as physical buildings where people gathered as Jews to worship. In general, “Asia” meant the “East,” which was from where the Sun rose and “Ascended” in the sky. When that is applied divinely to one’s soul, then “Asia” means a true Apostle-Saint will lead seekers to find the Son “Rising” within their souls.
The third segment then begins with the capitalized “Charis,” which the NRSV shows capitalized as “Grace.” They make this out like a greeting, as if John was writing a blessing upon all who would read his words. The word means (ordinarily – in the lower-case): “(a) grace, as a gift or blessing brought to man by Jesus Christ, (b) favor, (c) gratitude, thanks, (d) a favor, kindness.” (Strong’s) Because this follows a colon mark, after the capitalized “Asia,” this is stating “Yahweh Is Gracious” in the “Raising” of His Son in the dead of souls (led by bodies of flesh); so, to experience that “Place Of Ascension” within one’s soul leads to a divinely elevated “Favor” to one’s soul. That “Favor” is the promise of eternal life. That divine promise is made “to yourselves” (from “hymin” being a Dative possessive personal pronoun, second-person plural), where “yourselves” must be seen as relative to “your souls.”
This leads to the first of three internal uses of “kai” (internal to this third segment), where importance is placed on the “peace” or “rest” that takes one “away from this existing” that is not yet filled with Yahweh’s Graciousness. To receive the Spirit is to receive the “Favor” that brings one’s soul (“yourselves”) “rest.” That completes one’s soul, so it can join the “assemblage” that has achieved the state of “seven.” The word “ōn” must be read as the present participle of “eimi,” meaning “I am, I exist,” such that one’s “existing” is as a living soul in a dead body of flesh. Here, the call is to elevate one’s soul to a state of “being” that is assured eternal life.
Next comes the second use of “kai” in this third segment, showing the importance of “this existed.” Here, the same focus is place on a form of “eimi,” now in the Imperfect Indicative third-person singular, as “this was.” The importance is a call to make one's present state of “being,” or the way one now “exists,” be to walk “away from” that, leaving the past of sin behind. The importance of the “was” is the past if forgiven, when one’s soul has achieved “rest” and completion with Yahweh’s Grace.”
Next comes the third use of “kai” in this segment, showing importance placed on "this to be coming.” This says the three states of importance deal with the past, present, and the future. When the whole of this third segment is seen to be the importance of all times, the “Favor” that brings “rest” upon “your souls” is eternal life. What is, what was, and what will be says Yahweh’s Graciousness is forever.
A comma mark then sets off the third segment from the fourth, with another use of “kai” beginning this segment, showing more importance that must be grasped. Here, the importance points out that “away from this seven of Spirits that before the face of of this of throne of himself”. In this, the last three words are written in the Genitive case, meaning possession is stated. Following the capitalization of “Pneumatōn,” itself written in the Genitive, meaning “of Spirits,” this important segment says a state of “rest” (the symbolism of “seven”) comes when one’s soul (“yourselves”) has come into union (divine marriage) with Yahweh’s “Spirit,” so two “Spirits” exist as one. When that state of completion has been reached, then one’s soul wears the face of Yahweh “before the face of” self. This state of being (“of this”) is due to divine possession; so, one’s soul has become the possession of Yahweh, where His “throne” is now seated in one’s heart and soul. The final word – “autou” – then becomes a statement that one and Yahweh are “the same,” because one’s soul is possessed “of himself.” This is due to one’s bowing down one’s face of self in submission to Yahweh’s Graciousness,” wearing His face before one's face. That states willing compliance to the First Commandment.
From looking at the numbering of verse five I have placed above, one can see how the verse begins after a comma mark and extends beyond a period mark, going to a point that reaches the word “and” in the next ‘sentence.’ This verse begins with another use of the word “kai,” meaning the ending of verse four (saying one’s soul has been possessed by Yahweh) now importantly says, “away from of Jesus of Christ”. This says the completion that brings the “Favor” of “rest” from a soul being possessed by Yahweh has been taken “away from,” where marriage is leaving one’s parents and cleaving to one’s Husband. That transformation importantly leads to the state “of Jesus,” where that capitalized name means “Yah Saves.” That state of Salvation means one’s soul has become “Anointed” by Yahweh – one of His “Christs.” One is possessed “of the Christ” that comes with His Spirit (the “rest Spirits” joined).
There are two subsequent segments that follow this most Holy transformation of self-identity. Those two segments state this, in the Greek text:
“ho martys ho pistos , ho prōtotokos tōn nekrōn kai ho archon tōn basileōn tēs gēs .”
Here, the first segment says, “this witness this faith.” That follows an important statement about having transformed (been taken “away from” self) into "Jesus," which can only occur by divine union with Yahweh’s Spirit, where the pouring out of His “Spirit” upon one’s soul makes one become a “Christ.” To be reborn as “Jesus,” one must be a “Christ.” Now, John is stating “this” state is personally “witnessed.” It is not something someone has been told to believe in. Thus, when one knows Jesus and knows the Anointment of Yahweh, one goes beyond simple belief, to ‘this faithful” and “this reliable.” That is a segment that says one has become capable of understanding what an Apostles-Saint wrote, because one has likewise become an Apostle-Saint.
When the next segment that begins by stating “this firstborn,” that in itself implies a rebirth. The “firstborn” soul of Salvation is Adam, who came back named as “Jesus” (Yahweh Saves). The coming of ‘this firstborn” is “of this” (a possessive state) “dead.” Here, the word “nekrōn” also says “lifeless,” which means a soul in a mortal body of flesh is bound to die, so it is “dead” and “lifeless” unless Yahweh Saves it, granting it eternal life.
Here, an internal use of “kai’ then announces the importance of grasping “this ruler of this of kings of this of earth.” In that multiple uses of the Genitive showing possession (“of”), “this firstborn” is the Yahweh elohim created by Yahweh on the seventh day, which was the “firstborn” priest sent to mankind to teach there was a Yahweh to return one’s soul to, with the Biblical story leading to Yahweh sending this same soul (having been sent many times prior) as “this firstborn” who would be deemed “this ruler of this of kings.” When Jesus told Pilate his kingdom was not of this realm, his equivalent of “rulership” and “king-like” state is when he becomes the Lord over a soul and its body of flesh. Here, “of earth” must be understood to mean “of flesh,” as a body of flesh is made of matter that comes from the earth.
With that segment ending with a period mark, a new series of statements are made next. The first segment begins with the capitalized “Tō,” which must be seen as parallel in divine elevation to the prior “Tais,” with the difference now being the Dative masculine singular, versus the Dative feminine plural. The same divine focus is on another, where the singular number is addressing a soul now ruled by the presence of “Jesus” as one’s King. Thus, “To this one” is found a state that is “loving us.” That then brings up another use of “kai,” where “loving us” is importantly said to be “releasing us from out of those of sins of us within this blood of himself”. This does not infer that Jesus’ death, where his “blood” was spilled (from lashings and a crown of thorn), so we could be saved. Because Jesus is one possessing another soul (“of us,” shows a soul, the Spirit, and the soul of Jesus resurrected is a plural state of “us”), in that soul’s body of flesh, the “blood” flowing through that body of flesh, pumped through the heart where the throne of Yahweh is seated, that “blood” becomes possessed by the soul of Jesus, making that be “this blood of himself.” When one is saved by the “blood of Christ,” one’s soul has married Yahweh’s Spirit, one has become a personal “witness” of that presence, one has been reborn as “this firstborn;” and, one’s past “sins” are no longer possessing one’s soul.
Verse six does not actually follow a comma mark. Instead, the BibleHub Interlinear shows a long dash. This is called an “em dash,” and it indicates a “break in thought or sentence structure, to introduce a phrase added for emphasis, definition, or explanation, or to separate two clauses.” This ‘punctuation’ is followed by another em dash, after two segments are stated, with the remainder of the verse then two additional segment, ending with a period mark, followed by a one-word ‘sentence” – “amen.” The whole of this verse is written as such:
“--- kai epoiēsen hēmas basileian , hiereis tō Theō kai Patri autou --- autō hē doxa ,
kai to kratos eis tou aiōnas tōn aiōnōn . amen .”
Following verse five ending by speaking of “this blood of himself,” the em dash separates two segments relative to that, with the first segment introduced by “kai,” showing the importance of “he has made of us a kingdom”. This says one’s soul-body is the realm of Yahweh the King, where His Son reigns as His right hand that is stretched into the earth (body). Previously, one’s soul was the little ‘lord’ over its flesh, until sins took possession and enslaved that, making the flesh become the ‘lord’ over the soul The work of “making” “of us a kingdom” says the work of Spiritual transformation has been done. The new clause is explaining how “this blood of him” has become such.
The second segment of this inset between two em dashes says, “priests to this God kai Father of him”. That clarifies that the King is Yahweh, meaning one’s soul is therefore becomes elevated from sinner to Saint. That saintliness then requires a priest to enter and serve in that temple of Yahweh, with Jesus’ role being that of one’s High Priest. Thus, the “kingdom” where Jesus rules is the temple that serves Yahweh. The insertion of a “kai” then says importantly that all in the temple (a body of flesh) serve Yahweh as His Son. This is the relationship that can only come from divine union, where being the “priests to this God” allows one to being in a relationship that calls Yahweh “Father.” Yahweh is the “Father of him” whose soul has become where Jesus’ soul has resurrected. One’s soul then becomes a “brother” to Jesus, so Yahweh is also one’s “Father.”
Following the second em dash, John wrote, “to himself this honor,” where the Greek word “doxa" is normally translated as “glory.” This is one of those confusing words, because few can answer the question, “What does “glory” mean? Whose “glory”?” When the double em dash is seen as creating something like an inset, explaining “this blood of him,” the reference here “to him” (from “autō”) relates back to that presence of “Jesus.” As such, the “opinion (always good in NT), praise, honor, glory,” including “renown, the unspoken manifestation of God, splendor” (Strong’s optional translations for “doxa”). These are reflections on Jesus having been reborn within one’s soul-flesh. While others will look at someone and remark about the great deeds one accomplished (read the Book of Acts), all “credit” is due Jesus within one’s soul.
This is then separated by a comma mark and followed with the word “kai,” showing the importance that is said to be “this strength into ages of the ages.” This says the “dominion” (alternate translation of “kratos”) that has Jesus one with one’s soul while in the flesh will last forever (the meaning of “ages of the ages”). An “age” is roughly twenty-five hundred years, as measured by the earth’s rotation and the precession of the planets along the elliptic. (An entire set of “ages” is twenty-six thousand years). Rather than think a soul that is forever one with Jesus just lounges forever, sipping cool drinks, it is most likely one will be sent back into the world as an angel in solid form or another divine reincarnation (like Jesus and John the Baptist).
When this ends with a period mark, followed by the one-word sentence, “amen,” the meaning of “amen” must be realized. The word means “truly.” As such, everything said prior is affirmed as being the truth. This comes from John as one resurrected as Jesus, who spoke as Jesus spoke: only speaking the truth.
Verse seven then begins with a capitalized “Idou,” which is a divinely elevated one-word statement (followed by a comma’s separation) that says, “Behold!” or “Look!” When this capitalization is seen, knowing a divine elevation takes this “Seeing” beyond that done by eyes connected to a brain (all fleshy parts). The one-word statement says, “See!” with your soul. This directly relates back to the use of “martys” in verse five, where being a “witness” to the soul “of Jesus” and being a “witness” to being “of Christ” is not a personal “testimony” that “I see Jesus and I see Christ with my own eyes!” The capitalization of “Behold!” says, “Let Jesus open the ‘eyes’ of your soul, so you can “See” the truth shine forth.”
See your soul as one of the cherubim on top, with Jesus the other. The ark is your body of flesh. See the light above? That is the "cloud" of Yahweh coming.
Following the comma mark, John was led to write, “he is coming in company with of these of clouds”. This segment of words, following “Behold!” makes it seem as if Jesus is going to be riding a cloud in the sky and come floating down to earth (someday, nobody knows when). The Genitive case stating the possessive (“of”) and the plural number says there are many times Jesus (“he will be coming,” when “it" can equally apply) will be experienced (“Behold!”) as “of these” whose souls will find “he will be coming” in resurrection within. Because this is a spiritual “Beholding!” then “of clouds” means his “coming” will be “clouded” and unseen physically.
John then followed this prophecy of the return of Jesus (many times over – past, present, future) will be confirmed in three segments, each beginning with the word “kai,” showing each segment is important to grasp. These three segments are shown in the Greek as follows:
“kai opsetai auton pas ophthalmos , kai hoitines auton exekentēsan , kai kopsontai
ep’ auton pasai hai phylai tēs gēs . nai ! amen .”
The first important segment says, “he will see of himself all mind’s eye.” This use of “ophthalmos” gives the impression that one will “Behold!” by the use of one’s “eyes.” However, it is the presence of Jesus “coming in a cloud” that ‘will see himself,” where “auton” means “his soul,” while also meaning “the same.” As such, Jesus “will see everything” relative to the soul he possesses (“himself”), as a possessing soul (“himself”). Here, Strong’s says “ophthalmos” has an intended meaning in usage (figurative) to be “the mind's eye.” This is how Jesus can see “everything,” which becomes a statement of the “All-seeing Eye of God.” Jesus brings that field of vision into a soul in the flesh.
Following a comma mark separating the second expectation, another important statement is made. Here, John wrote, “those whosoever possess him pierced through.” This gives the impression that one will see Jesus and (like doubting Thomas) see the pierce wound in his side. This is not the meaning, as an example of Jesus “coming in a cloud.” The meaning of “pierced through” says the soul of Jesus will become one with one’s host soul. To be “pierced through” means to have Jesus’ soul resurrected within one’s own soul. The selectivity of the relative pronoun in the Nominative plural (“hoitines”) says this will not be experienced by everyone. It is “whosoever,” which means there will have been first a marriage of one’s soul to Yahweh; so, that marriage (a Spiritual Baptism that washes away all past sins) will make one’s soul be a Virgin womb (a Christ) in which the soul of Jesus can be reborn. Again, the use of “auton” means “himself,” where that applies two ways (host and Son resurrected), so the word can be translated as ‘the same,” because one is “the same” in the other.
In the third important segment that needs to be grasped (following another comma mark of separation), John wrote: “he will cut (off) against himself all those tribes of this of earth.” Here, the Greek word “phylai” translates either as “clans” or “tribes,” but also meaning “races of people.” This relates to the Greek word “kopsontai ep’” or “cut off against” “all” past relationships in the world (“of the earth”). When “of earth” is remembered to earlier mean “of the flesh,” this says one will “cut off against all physical ties,” because not everyone will be Jesus reborn. The “races of people” or “tribes” means the Jews were less likely to “cut ties” with family, if one important family member would not marry his or her soul to Yahweh. That ‘weak link’ cannot be allowed to weaken one’s rebirth as Jesus. All who worship ‘blood’ (or skin color) over Yahweh will not be members of the “he came in a cloud to me club.”
When John placed a period mark after that third segment, he then wrote a one-word statement, which he marked with exclamation. That one word is “nai,” meaning “yes” or “certainly.” This says there will be no question about any of this stated. It will be. The exclamation says being of the “blood of Christ” will be much better than being of any ‘blood’ relative to a ‘tribe” or “race of people.” This was then followed by the one-word statement, “amen,” which again says everything written is the “truth.”
In verse eight, the first word is a capitalized “Egō,” which is the Nominative first-person singular possessive pronoun “I.” Because this word is capitalized, “I” becomes divinely elevated to become a statement of possession by Yahweh – “I AM.” Jesus is the soul created by Yahweh – the “Yahweh elohim” of Genesis 2 (Adam). That soul is not an equivalent to Yahweh, as another identifying God (another “I”), as it is the Son of Yahweh, who speaks for the Father. Thus, when John then wrote, “I exist this Alpha,” where “Alpha” is another capitalized word that is divinely elevated, the meaning is Yahweh “IS,” with Adam-Jesus His creation that is His “Firstborn.” Yahweh speaks through the Son. When Jesus is in possession of a soul (as that soul’s new identity – “I”), that possession makes that soul of Jesus “First” ("Alpha"), as the Lord over the host soul and its flesh.
When John then followed “Alpha” with the word “kai,” that says it is also important to grasp “this O,” where a capitalize letter (called “Omega”) is divinely elevated to mean not only the last letter of the Greek alphabet, but the shape of a circle. The circle becomes a symbol of the wedding ring that states an eternally existing relationship of love is importantly “this.” While the letter can be read as stating “Omega,” this means the “Last” relationship one will ever have will be with Yahweh’s Spirit and His Son’s soul being one with one’s birth soul. The quest for a soul to return and be one with Yahweh is now complete. The “Circle” no longer has any gaps, as is depicted in the Greek letter “Ὦ”. Jesus completes this "Great O," so a soul can know "rest" ("seven").
Once that statement has been completed, following another comma mark, John wrote what appears as an aside, due to the next three words being written within brackets. That text is this: “{archē kai telos},: which says, “{beginning kai end}”. When this aside is affixed to the use of an “O” and not an “Ὦ,” then John is not explaining “Alpha kai O” as meaning “beginning kai end,” as much as he is explaining the Circle as forever joining the “beginning and the end, at any point within the Circle. Thus, the aside is a statement about the foreverness of a divine union.
Following a comma mark after the bracketed words (which the NRSV does not place in their translation, because they toss asides aside), John identified who is saying these words in verse eight. He wrote this:
“legei Kyrios ho Theos , ho ōn , kai ho ēn , kai ho erchomenos , ho Pantokratōr .”
The first segment here translates as, “he says Lord this God.” The third-person singular allows for either “it” or “he” that speaks. The capitalization of “Lord” divinely elevates the meaning to the controlling soul of a body of flesh, where the “Lord” is the possessing soul of Jesus. Still, that Son does not “speak” for “himself” (as “he” or “it” possessing greatness that is worthy of speech), but as “this God,” who is Yahweh, the Father. Thus, everything said by Jesus through one’s soul was the words sent by God, through the Son. Here, it is imperative to see all honor goes to Yahweh.
Following the comma’s mark of separation, John wrote, “this existing,” which reflects back on the statement of “I exist” (from “Egō eimi,” or “I I am”). There can be no “being” without Yahweh. All souls come from Yahweh, giving animated life to dead flesh (matter-dust-clay). Thus, a “self” is a “soul,” and a “soul” is an “existence.” Only those souls who marry Yahweh will be able to come to this dawning, which says “this existing” (oneself) serves God, through His Son.
Another comma mark then sets up a final use of “kia” (in this selection), where the importance is now stated to be focus on “this coming,” which is then “this Almighty.” Here, John is saying that all the hype about waiting until some mythical ‘end of the world’ for seeing Jesus “coming in a cloud,” that “coming” is “this” one just stated. When Jesus begins speaking for the Father within one’s soul-flesh, then “this coming” has come. That is then relative to the capitalized “Pantokratōr,” which is a divinely elevated statement that says Yahweh can do whatever He wants to do, whenever He wants to do it, because He is the “Almighty.” For anyone to translate these words so they imply that Jesus will come a second time in some unknown future, after Yahweh created Adam-Jesus as a Yahweh elohim to save the world, that concept is taking away the Savior Yahweh created and then sent to save souls. This means translators are blind to the “Almighty” being able to send His Son into Apostles and Saints MANY TIMES, beginning on the famous Pentecost Sunday.
This reading has been purposefully selected for reading during the Easter season (second Sunday of). The Easter season has mandatory readings from The Acts of the Apostles, because one does not Act as an Apostle unless one has been resurrected as Jesus, a Christ in the name of Yahweh (Israel). Everything read during the Easter season is designed for one to see the depth of meaning that leads one to see instructions being given to true Christians to Act, from divine possession (not a selfish mind that likes to fool people). This reading from John says that Jesus comes spiritually (“the clouds”). He comes to possess and speak as one’s “Lord.” He comes to speak for “God.” When Jesus speaks through one’s soul-flesh, that soul-flesh is then doing the Acts of an Apostle or Saint. There is no Salvation without fully understanding what John wrote here; and, what John wrote here is completely misunderstood by those who love making a dollar leading souls to ruin, in the name of some church.
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