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."
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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 at this link: 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.”