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Teach us to pray, like John taught his disciples

Updated: Mar 22, 2023

In the news recently have been reports of some lengthy or ongoing public prayer held somewhere, with the news of this happening in one place spreading to movements to make the same thing happen in other places. In my own local environment the news has covered a meeting of a similar kind of appreciation for prayer, where music was added to the gathering. The local news cameras showed people (mostly women) with arms raised in the air and obviously in some form of prayer. The projection was that prayer is a fun and important thing to do.


Certainly, prayer is necessary for one to have a relationship with Yahweh; and, Jesus explained that to his disciples. We read of that when the disciples asked him to teach them how to pray. Luke recalled the importance (use of "kai") that "John taught the disciples of himself," meaning the request sought for Jesus to prove to be as good as (if not better) than John the Baptizer. Jesus complied with their request ("Ask and you shall receive."); but that lesson seems to have fallen upon deaf ears. The news of prayer vigils emphasizes that point of loss.



Right off the bat (according to Matthew 6:5), Jesus told his disciples not to do like what is shown in the news these days. He told them not to be like the “hypocrites” (“hypokritai”), which were the Pharisees, Sadducees, scribes and other people of fine robes that appeared in the “synagogues” (“synagōgais”) and on the “corner of the streets” (“gōniais tōn plateiōn”), “so that they might be seen by men” (“hopōs phanōsin tois anthrōpois”). If Jerusalem and the places in Judea and Galilee had roving news teams back then, Jesus would have pointed out how standing in front of a camera and showing the world you pray is not the proper way to pray. Remember, the disciples asked Jesus to teach them to pray. In the lesson recorded by Matthew and Luke, that becomes rule number one.


Jesus then added that public praying was to be replaced by “going to your room, closing the door” and praying to “the Father” privately, or in secret. Here, the Greek word “kryptō” can be understood as Jesus saying “without using audible words,” as the word means “inward nature” or “inwardly.” This means, when Jesus later said (Matthew 6:8), “the Father knows what you need before you can ask Him,” this relates to a deep personal relationship having been established between “the Father” and His children.


That says calling Yahweh “the Father” is a statement of what Jesus confused Nicodemus with, when he said one must be reborn from above. Being reborn from above means a spiritual marriage between one’s soul and the Spirit of Yahweh, which transforms one’s soul from being an ordinary animal-man (with a lone wolf soul), into a soul anointed by Yahweh’s Spirit, establishing the spiritual relationship that makes Him become one’s Father. This relationship is consummated when Yahweh's Spirit is poured out upon one's soul (in its body of flesh), meaning one's soul has become "Anointed" - the meaning of "Messiah" in Hebrew (and "Christ" in Greek). One's soul can then only truly call Yahweh "Father" after one's soul has become a new "Christ" in the world, where Yahweh the "Father" has been fruitful and multiplied His offspring.

This is then furthered when Jesus began to tell his disciples to address Yahweh as “Father,” with Luke utilizing brackets to identify this “Father” as being “of us , who in this heaven’ (“< hēmōn, ho en tois ouranois >”). This does not say to pray to ‘Our Father who art in heaven, because Matthew placed comma marks after “Father” (“Pater”), in addition to enclosing the following within brackets. The brackets are written directions to look within – spiritually inside one – rather than see this “Father” as one’s biological ‘daddy.’ This them means the “Father” is not of everyone in the world, but “of us,” where the genitive case states one’s soul is the possession of Yahweh, which makes Him be truly the “Father” “spiritually “of us.”


This spiritual element must then be read into the word “heaven” (“ouranois” – “to heaven”), where the duality of humanity is the flesh of the earth and the soul of the spiritual, or “heavenly.” Therefore, Matthew and Luke were not saying Yahweh is in some unknown place in outer space, as He is one with one’s soul, within one’s spiritual soul. As one with that soul, Yahweh has become the “Father , of us,” where “hēmōn” not only means “us” but “ourselves” (the genitive case – ours); and, a ‘self’ must be understood as the life source of a body of flesh, meaning its soul.


As for this inner communication being Jesus’ lesson taught, Matthew recalled Jesus saying, “do not use vain repetitions” as “Prayers.” The capitalization of “Proseuchomenoi” (“Praying”) means a serious two-way communication, based on need, is the only reason to speak spiritually to “the Father.” Anything less that this form of conversation becomes like reading a prepared set of words as a replacement for direct conversation; meaning one is not related to the “Father,” due to a lack of inner need to communicate with Yahweh in prayer.


Whereas the Catholic models of religion produce prayer books (as did the ancient Jews of Jesus' day, to recite scripts prepared by some other soul in flesh says those reading words aloud (or silently) are souls that do not have a relationship with Yahweh (and will never be taught how to establish that). Matthew wrote that Jesus called this ’paganism,’ or like non-Jews saw Gentiles, therefore to be avoided by all who truly have a familial relationship (spiritually) with Yahweh. For Jesus to teach: “do not use vain repetitions , like the pagans (Gentiles),” this says reciting prayers from scripts (or memorized from such) is honoring a false god (not Yahweh). This same assessment can be for those who teach memorization of the ‘Lord’s Prayer,’ when it is “vain repetition” to pretend to be a student of Jesus, when his first rule was “do not pray in public, out loud so others can hear you.” This makes one's public displays of religious beliefs be acts of vanity or self-pride, which are futile or worthless.


When Matthew and Luke both recalled Jesus teaching the souls in relationship with Yahweh to recognize, “hallowed be the name of you,” this means knowing the name of YAHWEH (YHWH) is vital. This is as important as the neighbor kid asking you, “What is your father’s name,” and you responding, “We just call him dad.” The name that is “hallowed” is “Yahweh,” which means “Yahweh” is an identification of the “Father” that goes far beyond the generality that the word “god” implies.


Yahweh created “gods” (the meaning of the plural Hebrew word “elohim”), before He created anything else in Creation. All of those “gods” have names; but they are not to be “hallowed,” which means “treated as holy, set apart as holy, sanctified, or purified.” To address one's prayer to “god” (or even “God”) means to lower the status of Yahweh, as if oneself can raise its soul to be an equal to Yahweh. You must know His name and address the “Father” by the name He told Moses, when Moses asked, “Who shall I say I communicate with spiritually, if anyone asks?”


Moses communicated with “’el-ha-elohim,” which says Moses heard a voice within his own soul speaking. A soul (being eternal life, created by Yahweh) is one’s “elohim” or “ha-elohim.” Moses did not see any lips moving. He heard a voice in his mind, while in the presence of ‘burning bush.” When Yahweh said to remove his sandals because he stood on holy ground, the “holy ground” was the body of flesh that was Moses. So, Moses did not ask Yahweh, which “god” are you (because the Egyptians worshipped many gods, each with a title). He asked: “and when I say to the sons of Israel [“bene yisrael”] that the god of your fathers [“elohe abowtekim”] has sent me and they ask me “what his name?” … Moses heard this response: “I AM” that “I AM” [“eyah aser eyah”]. That says the identifier used by ALL “sons of Israel” know the name of the Almighty Spirit they serve.


This brings up the point that “Israel” is not the name of a person, place, or thing. It is a statement of a soul having married Yahweh, being Anointed by His Spirit [made a “Messiah,” or in Greek a “Christ”]. The human named Jacob was Anointed by Yahweh [in the all-night wrestling match, when Jacob fought to save his soul as “ha-elohim,” a god of self to worship, but sacrificed to serve Yahweh as a ”son” named “Israel.”] It is when one’s soul has also become a “son” spiritually, renamed as “Israel,” that one begins to forevermore call Yahweh by His name, having become "Israel" spiritually; and, the name "Israel" means "He who retains Yahweh within his elohim.".


Thus, when Jesus told his disciples to tell Yahweh, “Come this kingdom of you,” the capitalized “Come” (“Elthetō”) says Yahweh chooses which souls He will Anoint as His wives. The use of “kingdom” (“basileia”) means “the ground one stands on is holy,” because the presence of Yahweh’s Spirit has been poured out upon one’s soul. It is impossible to will or wish this relationship with Yahweh out of selfish desires. A soul cannot be reborn as a “son of Israel" [where all souls are sons, because daughters reflect the sinful flesh that surrounds a soul] without Yahweh defeating one's addictions to its own soul's perceived importance [the wrestling Jacob fought against - with himself]. thus, it is a liar that shouts out publicly, “Look at me praying! I can call God my Father!” When one becomes the “kingdom” of Yahweh that has “Come” from surrendering to His presence, then one sacrifices self forevermore and serves Yahweh as His servant-wife. One becomes like Moses. One becomes like Jacob. One’s self-importance takes a backseat to the Will of Yahweh.


This is then confirmed when Jesus taught the disciples to acknowledge before Yahweh (again with brackets used in the text, indicating a spiritual confession), “[your Coming within my soul means] your Will will be done , as in heaven [the spirit of one’s soul] , kai upon of this of earth [within one’s flesh] .” Here, again, the duality of soul within a body of flesh reflects “heaven and earth,” with the caveat being the presence of Yahweh leading the “earth” (“flesh”), through the “heaven” within (the “soul”) having surrendered to Yahweh’s Will.


When one has become a “kingdom” of Yahweh, then the resurrected soul of Jesus can enter and act as Yahweh’s High Priest, who commands the “heaven” within (one’s “soul”) as Yahweh’ commands his spirit – a “Yahweh elohim.” This makes the soul of Jesus become the "adon" or "Lord" over one's soul-body. This inner presence means two souls reside in one body of flesh, with the soul of Jesus (made as Adam to “Save souls” [the meaning of the name “Jesus”]) becomes the ruler of Yahweh’s “kingdom of heaven and earth.”


When one is able to see the plural Greek pronouns (“hymeis, hēmōn, hemin, et al”) as saying “ourselves,” rather than simply “you” (in the plural) or “us,” then the “selves” are the souls that are interacting with Yahweh, much more than the physical flesh (bodies) of those being taught to pray by Jesus. Jesus – as a most divine soul resurrected within a body of flesh, born of a woman – became the earthly (of the flesh) embodiment of the soul of Adam, the true only Son of Yahweh capable of resurrecting within Man. This means Jesus – as the voice of Yahweh – was teaching his disciples (therefore everyone who would read and understand his words forevermore) to receive his soul in addition to their own. This becomes the lesson of divine possession, which make the Genitive case very important to grasp.


The word “hēmōn” translates as “of our souls,” where the possession of those “selves” is Yahweh’s. Thus, when Jesus then taught them to request, “This bread of our souls this daily grant to our souls now (or today),” this speaks of the possessing soul of Adam-Jesus as the “daily bread” that always teaches those possessed by Yahweh’s Spirit, reborn as His Son’s soul in new bodies of flesh. Because it is Jesus teaching their souls to request his soul as their “bread” of life – as Apostles or Saints – the lesson had nothing to do with physical food being sought. This is explained in John's sixth chapter, when Jesus said, "you must eat my flesh," where the "daily bread" consumed is the soul of Jesus resurrected within new flesh. Just as Jacob's flesh remained the same (as also that of Moses), their flesh became the rebirth of Yahweh's Son; so, each new Saint-Apostle has "eaten the flesh of Jesus" as they are led daily by his "bread of life."


It is here that both Matthew and Luke wrote twice the capitalized word “Kai.” This Greek word ordinarily translates as “and,” with the capitalization brushed off as being because the word begins a new line of thought (a sentence). That comes across as if Jesus stuttered, forgetting to say something in the lesson, so he had to repeatedly say, “And another thing.” This is not the case at all. The capitalization of all such words denotes those capitalized words are important to grasp. In the case of “Kai,” it becomes a major indicator to pay close attention to what is said following that capitalized word. The lower-case spelling “kai” also denotes importance needing to be seen to follow its placement in divine Scripture; but the capitalization of “Kai” says, “This is very important to grasp.”


Matthew begins his verses twelve and thirteen with a capitalized “Kai,” while Luke incorporates three capitalized “Kai” usages in his fourth verse (chapter 11). Both Apostles place great importance (through the use of capitalization) on forgiveness, with Luke calling that need to release the “sins” or “failures” “of our souls” is stated in the Genitive case (possession). This importantly says the responsibility for “sins” and “failures” are possessed by the soul, where one accepts ownership of having been led by his or her body of flesh to fail and err. Matthew uses a word that says Jesus meant “debts owed” or “possessed” by “our souls,” which are always the result of a soul having acted without divine guidance (instead being coerced by the desires of the flesh).


Combined, the two words written say all “sins” and “failures” of the flesh are owned by “our souls;” so, the importance of “Kai” says only by Yahweh having given “our souls daily bread” – the soul of Jesus within one, as two souls within one body of flesh – can all prior “sins” and “failures” be “forgiven” or “paid in full.” No failures of the flesh can ever be forgiven simply by reciting a prayer to a god whose name one does not know, much less “hallow” as worthy of total and complete sacrifice to; so, one becomes married to Yahweh and receives His name in that union (mankind plays the role of wife, who submits fully to her Husband).


Luke emphasized the great importance that is translated commonly as saying (paraphrasing), “just as we forgive those who sin against us.” This is a mistranslation, which should be grasped, simply from realizing IF one has the power and capability to forgive the sins of others (in their acts against us), then why would one need to ask Yahweh for forgiveness of our sins? The use of two “Kai” says it is most important to ask Yahweh to forgive us first, so that His forgiveness removes all debts we have accumulated in a lifetime, from having sinned against others. Thus, the correct translation (based on the words written by Luke) says, “Kai indeed our souls we forgive to all to indebted to our souls.” Not only are our sins and failures against one's own soul forgiven by becoming Anointed by the Spirit of Yahweh (being made a Messiah or a Christ) but our sins against other souls in bodies of flesh are also forgiven, when a soul surrenders self and becomes a wife-slave-servant of Yahweh [the great overnight - with 'night' a reflection of the absence of Yahweh in one's soul - wrestling match with oneself].


That says, “By praying to Yahweh to send His Son’s soul into one’s body and soul (the Genitive case stating His possession “indeed of our souls,” then the sacrifice of one’s own soul to Yahweh and His Son is the sacrifice made by oneself (one’s soul) that is one’s act of “forgiveness.” So, “we forgive” or “we send away – leave alone – permit to depart – or suffer” (the meaning of the Greek word written: “aphiomen”), that “releases to all to indebted” that our souls had amassed in a lifetime. The great importance of Luke writing “Kai” twice says a soul with sin cannot enter holy union with Yahweh (become His bride soul) without this self-sacrifice. It is up to each soul to surrender oneself to Yahweh, so His Spirit will make us virginal pure (a true virgin wife, like Mary was to Joseph). The soul of Jesus cannot enter into a body-soul that has retained any past debts of sin; so, each soul must be forgiven through self-sacrifice to Yahweh, allowing each soul to receive the seed of the Son's soul. Each soul must be a Virgin bride to Yahweh, before it can be where the soul of the Son is resurrected, making each such soul a twin of Jesus, newly born of the Father. Thus, one can only call Yahweh “the Father” when one’s soul has been joined spiritually with the Son’s resurrected soul.


In Matthew’s Gospel, he does not write a second capitalized “Kia,” instead writing a capitalized “Hos,” followed by a lower-case “kai,” which says, “Even as important” (when one realizes the word “kai” represents a symbol that denote importance to follow). The capitalized “Even as – Like as – According as – In the same manner as” (“Hos”) then reflects back to the capitalized “Kai” beginning the verse, so the capitalization of “Hos kai” is Matthew substituting the lower-case “kai” for a second capitalized version. Matthew then wrote the same words as did Luke, “our souls forgive – send away – release to those to debtors of our souls.”


In Luke’s verse four, he separates this second very important statement by a semicolon, which is then followed by his third use of “Kai” in the verse. Because this is all together in one verse, Luke writing that Jesus taught, “Kai not lead our souls into temptation.” This is the same as Matthew wrote, when he began his thirteenth verse with the word “Kai.” The point both recalled was Jesus making it important to realize how one’s own soul is incapable of leading itself away from the sins that indebt a soul. Only the presence of Jesus’ soul within can lead a soul to a life of righteousness, where the repeated sins of the past are no more.


It is at this point that both Matthew and Luke use brackets to surround their words that have Jesus teach: “but deliver us from of this (Genitive possession) of evil.” (Luke) Here, the use of “ponērou” implies another possessing spirit, which is “the evil one” – Satan. This further says that one’s soul cannot be led to righteousness by words written in a physical book. The brackets act as a signal to the reader that Jesus possessing one’s soul is the only way to be led away from sin. Without his divine soul possessing one’s body and soul, then “the evil one” remains free to enter one’s mind spiritually and use his wiles to lead one further into the debts of sin.


In regard to this statement made by Jesus, Matthew did not enclose this advice with brackets, instead beginning this segment of words with a capitalized “Alla,” meaning “But.”

That exception is then important to realize, relative to being not led into temptations to sin. The Genitive use of word saying “of this [being led spiritually] of evil (one)” then importantly states the exception to being led spiritually by Jesus. The implication says neither Jesus nor Satan will pop up in physical form and begin leading us, either away from sins or towards them. The point of “our souls” must be realized to be a spiritual entity within our flesh, which stands alone. That solitary position both prevents a soul from being led to righteousness, just as it cannot prevent the influences to sin from taking control of our soul-spirits.


Matthew then wrote brackets surround his closing element of this known as ‘The Lord’s Prayer.’ His signal to read these words from a spiritual perspective say, “Because of yours [Yahweh’s possessed souls] exist this kingdom kai this power kai this glory into these ages.” This speaks of eternal life, which comes either with the salvation offered by Yahweh, through His Son [the name “Jesus” means “Yah Saves”] or the punishment of eternal damnation offered by Satan, who is always awaiting a reincarnated soul to enter his worldly realm in a new body of flesh. Matthew then ended with “Amen,” which states everything Jesus taught his disciples about prayer was the “Truth.”


Now, with this request for a spiritual lesson made to Jesus being found in Matthew’s sixth chapter, it is important to realize that his fifth, sixth and seventh chapters begin with the imposed heading “The Sermon on the Mount.” Imagine how long you would sit in a pew, while a pastor orated three chapters of divine knowledge for your benefit. [The answer to that rhetorical question is you would not sit through that much. The Episcopal Church only reads a fraction of that much Scripture and their professional orators only pontificate on a narrow scope of that read.] To then see how Matthew's chapter six has the disciples interrupt this lengthy ‘sermon’ and ask him to “teach us to pray like John (the Baptizer) taught his disciples,” seems like a pause in the liturgy [presumably when holy wine and sacred wafers are being retrieved from the their pretend ‘ark’ in the corner]. This says the idea of one ‘sermon on the mount’ is ludicrous. Every little element is in itself one sermon taught according to the lectionary schedule of the Jews, the same as lectionary schedules today are modeled from.


As to the request to “teach us like John taught his disciples,” this must be read as a statement of John’s holiness, such that he knew the same spiritual relationship with Yahweh was the foremost goal to be gained. It is this element of recognition that says both John and Jesus (being contemporaries) does not place one holier than the other. Two at once in ministry in the name of Yahweh (as His Son reborn in flesh) needs to be understood as the power of Yahweh being WELL BEYOND a normal human’s mental abilities. Normal human beings find it most difficult to fathom spiritual possession, even when Christians read stories of Jesus casting out demon spirit that had possessed people. Christians find it easier to conceptualize being possessed by the evil one, such that the cause of one’s sins can be blamed on that unwanted spiritual possession. Both John and Jesus were souls married to Yahweh; and, thereby both were led by Yahweh to do Yahweh's Will. Both were led by the soul of Adam within, keeping both from sins of the flesh; so, to be a disciple taught by John how to pray and to be a disciple taught by Jesus how to pray is irrelevant, as both souls in flesh were led by the voice of Yahweh. Yahweh is then who ultimately teaches all His disciples how to communicate with His, as one's Father spiritually.


To believe in demonic possession and totally reject the call made in the whole Holy Bible to become led by the soul of Yahweh’s Son (as were all the patriarchs and matriarchs of the Old Testament) is to reject that Yahweh has the power to create a Savior soul that can be more than one place at the same time. Thus, John was spiritually possessed by Yahweh and led by the same soul of Adam (Yahweh’s only handmade Son) that was also resurrected within Jesus. Therefore, disciples that had begun to follow John but were led to follow Jesus knew the spiritual value of a Messiah (or a Christ) is in their being led divinely to teach others the truth that needs be known.


As for this lesson having so obviously been lost, where reciting ‘the Lord’s Prayer’ reflects a child’s lesson never being replaced by one of adult teaching (when sins abound). When we read of Jesus entering the Temple and seeing a Pharisee and a Publican (tax collector) in the same place, where a sermon was being orated, it is missed how the Pharisee is a reflection of today’s priests-pastors-ministers-preachers, who stand before a crowd casting out the guilts one should feel from sins; all the while pretending to be ‘holier than thou’ by pointing out the sins of others (never one's own). They offer as proof their rewards of public faithfulness, as seen in the car he or she drives, the insurance coverage he or she has and the cushy retirement plan that comes after having never taught any souls how to be divinely possessed by Yahweh and His Son.


Meanwhile, the Publican reflects the bracketed text, where he never opened his mouth and spoke, while feeling all the guilts of sin. Jesus said the Publican was closer to salvation (but still not there), because he accepted the responsibility of his actions. He just did not have anyone publicly explain how to stop sinning. The publican was in need of a Saint sent by Yahweh to teach him how to pray, after wrestling with himself in the darkness of Yahweh's absence. The missing link to his salvation was a lack of good teaching, telling him how to pray … in a personal relationship between his soul and Yahweh’s Spirit.


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