Updated: Mar 21
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I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, singing with full voice,
"Worthy is the Lamb that was slaughtered to receive power and wealth and wisdom and might and honor and glory and blessing!"
Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing,
"To the one seated on the throne and to the Lamb be blessing and honor and glory and might forever and ever!"
And the four living creatures said, "Amen!" And the elders fell down and worshiped.
This is the Epistle selection that will be read aloud on the third Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will follow a “First Lesson” that is a mandatory reading from Acts. In Acts 9 we read, “Ananias answered, "Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem; and here he has authority from the chief priests to bind all who invoke your name." But the Lord said to him, "Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel;” That will be followed by a singing of Psalm 30, where David wrote, “Sing to the Lord, you servants of his; give thanks for the remembrance of his holiness.” All readings today will accompany the Gospel of John, which says: “Jesus said to them, "Come and have breakfast." Now none of the disciples dared to ask him, "Who are you?" because they knew it was the Lord. Jesus came and took the bread and gave it to them, and did the same with the fish. This was now the third time that Jesus appeared to the disciples after he was raised from the dead.”
When Revelation is read, it is vital to understand it as a divine vision or dream. That which John wrote is not physical, but spiritual. It is the metaphor that must be understood. In the verses before these selected four verses, John wrote of the “seven seals” that kept the “scroll” from being read. The “Lamb” came to open the scroll and read it. This led all the “elders” (“twenty four”) to fall down before the Lamb and sing, “Worthy are you to take the scroll , kai to open the seals.” This means the ability of “completion” (metaphor for “seven”) is to understand Biblical Scripture (“scroll” is “biblion”) by breaking the “code” or “divine syntax” of Scripture, where “seals” (“sphragidas”) means “proofs.” The way one does that is by allowing the “throne” of Yahweh be in one’s heart (or soul), so the “Lamb” can be resurrected (His “right hand” extension into the world) in one’s soul-flesh. those are who fill the “golden bowls” with the “incense” of their “prayers” – “saints” in the name of the “Lamb.”
This becomes the Easter season theme of resurrection. John did not write some metaphor of the end of the world. He wrote explanations for Christianity that had taken place when he wrote; and, that past and present history would extend into the future, as long as the “Lamb” is to be reborn into “saints” (from “hagiōn”). This concept needs to be held when reading these four verses.
Verse eleven begins with a capitalized use of “Kai,” which is followed by a one-word statement: “eidon.” That is the first-person Aorist Indicative form of “horaó,” so the meaning says, “I saw, looked upon, experienced, perceived, discerned, or I was made aware.” HELPS Word-studies says of this word: “properly, see, often with metaphorical meaning: "to see with the mind" (i.e. spiritually see), i.e. perceive (with inward spiritual perception).” Because Revelation must be understood as a vison of metaphors, the best translation (made most important to grasp by a capitalized “Kai”) says, “I perceived” or “I discerned.”
That major importance of discernment or perception is then followed by five more uses of the word “kai” (in the lower case), where those denote important elements of this vision beheld by John. Those five are stated as this (with a semi-colon placed after the third segment, making the final two important elements be a separate but related part of this whole stated in verse eleven):
“kai I heard sound of messengers [angels] of many encircled of this of throne ,
kai of these of living beings ,
kai of these of maturity in seasoned judgment [elders] ;
kai it existed this number of themselves myriads [ten thousands] of myriads ,
kai thousands of thousands .”
From discerning “angels” as “messengers,” whose heart centers (their souls) are “encircled” (rather than “around”) “of this of throne,” the meaning is these “angels” are the “saints” of the earth. All of them have Yahweh within their souls; so, all of them are His “messengers” upon the earth. By not translating “zōōn” as “living creatures,” where that use of “creatures” takes away from the key meaning that is “alive” or “living” (as opposed to being “creatures” of death), the root meaning of “zoon” is “something alive.” This must be seen as a statement of those human beings that have earned eternal salvation, thus are made “alive" in the flesh (life animating matter that is dead). This gaining of “life” in the flesh means those “messengers” are “elders,” which means they have “matured in seasoned judgment,” which can be seen now as having “matured in Christ,” which is the “Anointment” of Yahweh, who sits on the “throne” that “surrounds” all of these “angel messengers.” Following the semi-colon, the two important statements say John “discerned” the number of these was (in essence) too many to put a fixed “number” on. This is a statement of the profound growth experienced by true Christianity, where all were “Anointed” by Yahweh. However, the second segment here is only one-tenth as much as the first segment, which shows a great decline in those “numbers.” That shows a rise, followed by a steep fall. That fall would be why Jesus spoke to John and had him have this divine vision.
Verse twelve then follows the “myriads” and “thousands” as creating a “sound” that “calls out” (“says”) “loudly”, “Worthy he exists this Lamb this having been slaughtered , to receive this power kai abundance kai insight kai strength kai honor kai renown kai blessing !” Within this are six uses of “kai,” with each one showing the importance of the soul of Jesus (the “Lamb”) having been placed (“he exists”) within the souls of those singing “loudly.” The capitalization of “Axion,” meaning “of Weight, of Worth, Worthy,” is a repeating of its use of “Axios” in verse nine (not read today), where the “Lamb” was deemed “Worthy” to take the “scroll” and “open the seven seals.” Now, this use says the “saints” have become “Worthy” from being the rebirth (“he exists”) of Jesus (“the Lamb”), making all “saints” have the traits importantly listed, which makes them sing loudly in praise.
Verse thirteen then also begins with a capitalized “Kai,” showing another major statement of importance to grasp. This that must be understood says, “every created thing which within this spiritual [heaven]”. Here, the word “ktisma” clearly states “creature,” furthering the use of “zōōn,” where focus was placed on “living creations.” The translation as “created things” removes the spectacle of a “creature” and makes it be stated as “created things,” which are all the creations of Yahweh. To then make it be most important to grasp this is relative to “heaven,” that should be read as the “spiritual” that is giving life to “creatures. This reference to “heaven” is then a major statement that all “things” with “life” “within” has a soul, given to it by Yahweh.
This powerful statement then follows with four internal uses of “kai” (in the lower-case), which makes important statements about all which possess souls. They are then stated as follows:
“kai on the basis of of this earth ,
kai underneath of this of earth ,
kai on the basis of of this of sea < exists > ,
kai these within of themselves all ,
In the first two important segments, the use of “earth” must be read as “flesh.” This is the “earth” that is most able to animate as “living,” as opposed to dirt and rock. This means the first important segment is placing focus on the presence of “heaven” or a “soul” in “flesh.” The second segment than makes one be aware that the “soul” is not visible, as is the “flesh,” because it is “underneath” it. This becomes metaphor for a “soul” being the “underlying” source of “life,” which is unseen and undetected or provable by science. In the third segment, the use of “of sea” becomes metaphor for the flow of life that engulfs the “earth.” The “sea” (as a reference to water) becomes symbolic for the emotional states that come from “being” alive. When the word “estin” is found placed within angle brackets it is a silent statement that life “exists” as a “sea” that ebbs and flows. In David’s psalms that tell of the Leviathan, it existed in the “sea,” as metaphor for the Spirit that possesses humanity, either as a good entity or bad (either way an elohim). The angle brackets show this hidden nature of “elohim” in the “sea.”
It is then from this “sea,” which is metaphor for the “myriads” and “thousands,” who then were “heard” by John’s soul “calling out” the next song of praise. Following a colon mark, the following is said:
“To this dwelling on the basis of this throne , to this Lamb , this blessing kai this honor
kai this renown kai this strength unto these ages of this of ages .”
Here, the “saints” are singing praise for having Yahweh “seated” within their souls, where His “throne” makes Yahweh be the King of all. As such, the body of flesh becomes a temple, where the “throne” is the Ark of the Covenant, which represents the marriage vows sworn in divine union. With the body becoming a temple, Jesus (“this Lamb”) is given the role as High Priest, which makes him become “Lord” over one’s soul-body, who obeys his commands. This presence is the ”blessing,” which makes one created as “alive” by Yahweh be the “blessing” of sainthood. This is an “honor” given always to Yahweh, with the “renown” being in His name in marriage [“Israel”], while also in the name of Jesus Christ” [“Yahweh Save through Anointment”]. The “strength unto these ages of this of ages” is the promise of eternal life, through total submission of one’s soul to Yahweh.
Verse fourteen also begins with a capitalized “Kai,” making it be of major importance to grasp. Here, that great importance is placed on “the four living beings they kept saying”. Here, the number “four” (which was stated previously in verses six and eight [unread today]) must be seen as being symbolic of a solid foundation. This means Yahweh being seated within one’s soul, with His Son (“this Lamb”) the Lord of one’s flesh, that has made one be a “living creature” that is “alive in being,” so it is impossible for that union to ever be broken. Thus, those saved souls forever said, “Amen,” which means that spoke the “Truth.”
Following a period mark after “Amen,” John wrote another “kai” (in the lower-case), which shows importance needing to be read from “these matured men having seasoned judgment they fell prostrate kai worshiped .” The importance here says all who will become “alive” with eternal life, therefore being ministers of Yahweh, as His Son, they will project as “matured [in Christ] men [and women, all reborn as the Son] possessing seasoned judgment [Baptized by Yahweh’s Spirit].” This is so because they submitted their souls to Yahweh in totality, allowing themselves (a “self” is a “soul”) to be totally possessed by Him and resurrected as His Son’s soul in one’s soul. That is the meaning of them “falling prostrate,” because their self-will and self-egos all died – “fell down.” They “worshipped,” which means they gave all honor and praise to Yahweh for having saved their souls.
Unstated in the above text is an ‘aside,’ which is a final statement made in verse fourteen, which is enclosed in brackets. This segment of words translated into English as follows:
“[ to the living upon these ages of these of ages . ]”
This unstated aloud statement becomes insight that says these four verses will always state the truth about what frees a soul from the bondage to death that comes from being eternally recycled back into bodies of flesh [back to the “earth”] that will always die and start all over again. For as long as souls exist on the earth in “living creatures,” the “saints” will be sent to lead the lost to be found. One’s soul can only become a “living being” through sacrifice of self to Yahweh and totally submitting to Him in divine union. Only when “the Lamb” is resurrected within one’s soul, so the “scroll” can be taken and the “seals broken,” will the truth be exposed that gives one faith, along with the promise of eternal life.
As the Epistle reading during the third Sunday of Easter, when the theme of Jesus being raised from the dead has to be seen in each individual soul seeking eternal life [more than Jesus being saved alone], John’s Revelation must be seen as speaking of the truth of this meaning. Readings from Revelation are found in each of the six Sundays of Easter, in Year C. This says John did not write about some nebulous ‘End Times’ that can always be far away and never now. Everyone has an “end time” that is called death, which is known because a soul is placed in mortal flesh. These four verses, pulled from the fifth chapter of Revelation, says all must be married to Yahweh, with His “throne” within one’s heart and soul (love and marriage), which brings about “the Lamb,” who was “slaughtered” as a sacrificial Lamb, so his soul could be raised in the dead flesh of others. This will make one a “saint,” who will then be one of the “messengers” of Yahweh, spreading the Word known to be true by the Son. An inability to read these four verses as stating the truth above says one is not yet a “living creature.” One still needs to be raised from the dead.