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English

He Is a Gift 5

Learners of Self

And he who has perceived the Multitude climbed up into the Mountain, and while he, himself sat down, the Learners of Self came near to self.
And he who opened the Mouth of himself kept teaching themselves, he who is saying,

השמים - Dual Heavenly Ones

Blessed are the Cowering/Beggars in the Spirit, because she is of themselves, the Queen of the Heavenly Ones.
Blessed are the ones who are grieving, because they, themselves will be called in/summoned.
Blessed ones are the Gentle Ones, because they, themselves will inherit the Earthly One.
Blessed are the ones who are hungering and who are thirsting for the Just One because they, themselves will be fattened.
Blessed are the Merciful Ones because they, themselves will be shown mercy.
Blessed are the Clear Ones to the Heart because they, themselves will perceive the God.
Blessed are the Peacemakers, because they, themselves sons of God, will be summoned.
Blessed are those who have been chased for the sake of a just one, because she is of themselves, the Queen of the Heavenly Ones.
Blessed are you, whenever they might ridicule/upbraid yourselves and chase after and speak every pain-ridden thing against yourselves, those who are lying/falsifying in regard to myself.
Be glad and leap up exceedingly, because the Wage of yourselves is multitudinous within the Heavenly Ones, for in this way they chased after the Prophets, the ones in front of yourselves!
You, yourselves are the Salt of the Earthly One, but if the Salt becomes foolish, within what will she be salted? It is prevailing into no one yet, unless that which has been cast outside to be tread down under the Humans.
You, yourselves are the Daylight of the Order! She is not able to be concealed, a city who is lying on the upper part of a mountain!
Neither are they kindling a lamp and setting himself under the Modius but rather upon the Lampstand and he is illuminating all of those within the House.

Beautiful Works

Thus let the Daylight illuminate yourselves in front of the Humans in order that they might perceive of yourselves the Beautiful Works, and that they might glorify the Father of yourselves, the one within the Heavenly Ones.
Don't make customary practice that I have come to unyoke the Usage or the Prophets! I have not come to loosen down but to complete!

ἰῶτα → yod י

For Trustworthy One^11c I am speaking to yourselves, until the Heavenly One and the Earthly One should pass by, not one yod ("iota") or one little horn will ever pass by away from the Custom/Usage until all things should become.

Called

Whoever therefore should untie/set free one of these Commandments of the smallest, and teach the Humans in this way, the smallest will be summoned within the Queen of the Heavenly Ones. And whoever should make and teach, this mega/great one will be summoned within the Queen of the Heavenly Ones.

πλεῖον - more, of number, size, extent

For I am speaking to yourselves that unless she should abound all around, the Justice of yourselves, many more than the Scholars and Separatists, you will never go in into the Queen of the Heavenly Ones!

ἀρχαῖος archaios - archaic/ancient (serpents)

You have heard that "It was said by the Ancient Ones, you will not kill, and whoever might kill, he will be a liable one to the Separation!"^11d

Valley of Hell: Child Sacrifice

But I, myself am saying to yourselves, that everyone who is being angry with the Brother of himself will be a liable one to the Separation, and whoever should say to the Brother himself, 'Empty/Void' ("Rhaka") will be a liable one to the Joint Sitting Council, and whoever should say 'Teacher' ("Moreh") will be a liable one into the Valley of Hell ("Gehenna") of the Fire.¹²

διαλλάσσω - Exchange, Interchange

If therefore you offer the Gift of Yourself upon the Altar, and there you remember that the Brother of yourself holds something against yourself,
Permit there the Gift of Yourself in front of the Altar, and bring under; First be interchanged with the Brother of yourself, and at that point he who has come, offer the Gift of Yourself.
Be one who is friendly to the Adversary of Yourself quickly, until you are being in company with himself in the Road, so that the Adversary should never hand yourself over to the Judge, and the Judge to the under-rower, and into a prison-watch you will be cast.
Trustworthy One I am saying yourself, you will never come out from that side until you have given back the End Quarter-cent.
You have heard of that it was said, Yourself will not commit adultery.

You already missed. Gen. 4:7

And I, Myself am saying to yourselves, that everyone who is looking at a woman toward the Desiring/Longing of Her,^12b has already committed adultery with herself within the Heart of himself.

Pull the Right Side Out of Darkness

And if the Eye of yourself, the Right-side, is scandalizing yourself, rescue himself and cast away from yourself, for he is carrying together yourself so that one of the limbs of yourself should be destroyed away and not the Whole Body of yourself be cast into Valley of Hell ("Gehenna").

The Axe is Laid at the Root

And if the Right Hand of yourself is scandalizing yourself, cut down herself and cast away from yourself, for she is carrying together to yourself, so that one of the limbs of yourself should be destroyed away and not the entire Body of yourself go away into Valley of Hell.

βιβλίον ἀποστασίου - "Book of Cutting Down"

And it was said, "Whoever would release/set free the Woman of himself, let him give to herself a book of defection."

ποιεῖ - what he is making her

And I, myself am saying to yourselves that everyone who is setting free/releasing the Woman of himself apart from a logos ratio of prostitution, he is making herself to commit adultery,¹³ and whosoever should marry her who has been set free he is committing adultery.

ὅρκος - That (thing) by Which One Swears, Hearing what is spoken from in front

You have heard backwards that "It was said by the Ancient Ones, you will not falsely take oath, but you will render back the Objects of Oath to the Master of yourself!'^13a
And I, myself am saying to yourselves wholly not to swear, neither within the Heavenly One because he is a throne of the God,
nor within the Earthly One because she is an underfooting of the Feet of Himself, nor into Foundations of Peace because she is a city of the Mega King.
nor within the Head of yourself should you swear because you have no power to make one hair a bright white one or black one.

ὁ λόγος the Logos - Ratio, Proportion: Let the two Agree

But let the Logos Ratio of Yourselves be, "Yes Yes, No No" and the Excess of these things is from out of the Pain-ridden One.
Yourselves have heard that it was said, An eye anti of an eye, and a tooth anti of a tooth.

Bone of the Bone of Myself

And myself, I am saying to yourselves, not to stand anti/opposite to the Pain-ridden One, but rather anyone who should strike with a stick yourself into the Right-side Jawbone of yourself, rotate around to himself also the Other One.
And to the one who is desiring to be separated with yourself and to take hold of the Inner Tunic of yourself, permit to self also the Outer Garment.
And whoever should dispatch yourself as a mounted messenger one thousand paces ("Roman Mile"), lead on with himself, two.
To the 0ne who is asking yourself, give, and don't turn back around the one who is desiring to borrow away from yourself.
Yourselves have heard that it was said, Yourself will agape-love the Neighbor of yourself and yourself will hate the hated one of yourself.
And I, myself am saying to yourselves, 'Agape-love the Hated Ones of yourselves, and exchange prayers^13b over the ones who are chasing yourselves,
in such a way that you might become sons of the Father of yourselves, the one within the Heavenly Ones, because the Sun of Himself is rising up upon pain-ridden ones and good ones, and he is raining upon just ones and injust ones.
For if you agape-love the ones who are agape-loving yourselves, what wage are you holding? Are not also the Toll Farmers those who are making the Self?

ἐθνικός - Nationals, People of Strange Manners/Customs

And if yourselves are only embracing the Brothers of yourselves, what overflow all around are you making? Are not also the Nationals those who are making the same?
Therefore be yourselves complete as the Father of yourselves, the heavenly one, is complete.

^11c (Verse 18)

ἀμὴν amen, see note at John 1:51

^11d (Verse 21)

The phrase ἐρρέθη τοῖς ἀρχαίοις (Matt 5:21, 27, 33, 38, 43) is syntactically ambiguous. Grammatically, τοῖς ἀρχαίοις may function either as (1) a dative of the recipient (“to them of old”), or (2) a dative of the agent (“by them of old”). Both are legitimate and historically attested uses of the dative with passive verbs.

Classical and post-classical Greek allow the dative of agent after passives, particularly in earlier and elevated registers, before the periphrasis with ὑπό became dominant (cf. Kühner–Gerth, Ausführliche Grammatik der griechischen Sprache II.1, §373.3; Winer, Grammar of the New Testament Diction, p. 277 [E.T.]; Robertson, Grammar of the Greek New Testament in the Light of Historical Research, p. 530 f.). Numerous Koine examples demonstrate this persistence: e.g. ἐρρέθη Ἰωάννῃ (Matt 11:4 TR), ἐρρέθη αὐτῇ (Rom 9:12), ἐρρέθη αὐτοῖς (Rev 6:11), where the dative may be interpreted either as agent or addressee according to context. The form ἐρρέθη (aorist passive of ῥέω > λέγω) itself was often used impersonally, further blurring the distinction between “said by” and “said to.”

Consequently, the translator’s choice is settled more by knowledge of the truth than by grammar alone. The New Testament has a consistent use of ἐρρέθη + dative which is actually rare in Greek literature. Why? Contexts show it is used to introduce citations of divine or scriptural speech (“it was said…”) and this led most modern interpreters (Chrysostom, Theophylact, Meyer, Tholuck, de Wette, Ritschl, Bleek, among others) to prefer the dative of recipient. Yet an equally long interpretive tradition—from Beza, Erasmus, and Grotius to Fritzsche, Olshausen, and Ewald—understands the phrase in Matt. 5:21 as a dative of agent, i.e., speech attributed by the ancients.

The difference is therefore hermeneutical rather than grammatical: it depends on whether οἱ ἀρχαῖοι are conceived as (a) the ancient recipients of Mosaic revelation or (b) the ancient transmitters and interpreters of the Law. Both readings rest on valid Greek syntax; the decision for one over the other reflects theological or historical assumptions (and assumptions about history itself) so the direction of the dative here reveals the interpreter’s bias rather than the language’s constraint.

¹² (Verse 22)

Strongs #G1067. γέεννα, gehenna. "Gehenna" originates from the Hebrew גי בן־הנם (Gê Ben-Hinnom), which translates to "Valley of the Son of Hinnom." Numerous traditions were developed out of this word.

Child Sacrifice:

Valley of Hinnom: The valley served as a boundary between the tribes of Judah and Benjamin (Joshua 15:8; 18:16).
Idolatrous Practices: The valley was notoriously associated with child sacrifices to the god Molech (2 Kings 23:10; 2 Chronicles 28:3; 33:6; Jeremiah 7:31-32; 19:2, 6; 32:35).
Defilement by Josiah: King Josiah defiled the valley to prevent these sacrifices (2 Kings 23:10).
Symbol of Judgment: Over time, the Valley of Hinnom came to symbolize divine judgment and punishment. Prophets like Isaiah alluded to its significance in depicting eschatological scenarios (Isaiah 66:24).

Fool?

The Greek word Μωρέ Mōre. As a Greek word, being the root of "moron" and meaning "dull" or "sluggish" doesn't make sense contextually. Notwithstanding, the previous warning of using the word "Raca" is not based on a Greek word, but is a transliteration of Aramaic. Thus it logically follows that "mōre" would be a transliteration of Hebrew.

Strongs #4175 moreh מוֹרֶה, teacher, instructor. This is the primary meaning of "מוֹרה" in Hebrew. It refers to someone who teaches or instructs others. In the Old Testament, it is often used to denote a teacher or instructor of various subjects, including religious teachings (See Genesis 12:6, Isaiah 30:20).

There has already been debate/discussion of the word moreh as a transliteration. The commentary from Pulpit Commentary for example:

Transliteration of Hebrew "moreh": The commentary suggests that "moreh" could be a transliteration from Hebrew into Greek, akin to how "skene" (σκηνή) in Greek transliterates from the Hebrew "shakan" (שכן), meaning "to dwell" or "to reside." It has been suggested that "moreh" might be transliterated to imply "rebel," drawing a parallel with Hebrew usage (cf. Numbers 20:10). The most obvious parallel of "teacher" was ignored, or overlooked.
Contextual and linguistic parallels: The commentary argues that this interpretation aligns well with the context of Jesus' teaching about insults (compare with "Raca"). It suggested that calling someone "Moreh" might be understood as accusing them of rebellion against God. But does that really fit the consequence?
Greek purity: The commentary points out that if "moreh" were indeed a transliteration from Hebrew into Greek, it would be one of the few pure Hebrew words in the Greek New Testament. Most other words are either Aramaic (like "Raca," "talitha kumi," "maranatha") or Greek adaptations of Hebrew or Aramaic terms.

As the most pure transliteration of a Hebrew word, moreh simply means "Teacher." The question is then, what is the context? Surely it must mean "fool"? And thus we must be extra careful about ever calling someone a fool?

"But yourselves should not be summoned as 'My Abounding One (Rabbi),' for one is, of yourselves, the Teacher, and everyone of yourselves are brothers." (Jesus, Matthew 23:8 RBT)

Notwithstanding, by the traditional interpretation of the scholars, Jesus effectively eats his own words, making himself "liable to the hell fire of Gehenna":

"Fools! ("μωροὶ moroi")" (Jesus, Matthew 23:17)

^12b (Verse 28)

Strong's Greek #1937, ἐπιθυμέω to set one's heart upon

The immediate problem with the traditional rendering of this verse is the trap that it puts every man into, for, there is no man on earth who did not first "lust" or "passionately desire" a woman before pursuing her, as the initial draw for him to pursue a woman whether to date or marry, starts visually. And there is no wife who did not first go great lengths to draw him in visually, before marrying him. What man did not commit this "sin" of taking into account the sexual attraction before choosing and marrying his wife? What man pursued his wife out of a purely arbitrary, non-sexually based, way? Did he buy her completely covered up in a marketplace like a mystery bride, and then wait until tying the knot to know what she looked like? Therefore any man who would deny that his marriage did not begin in such a "sin" is a liar. The absurdy of this could not be understated, and it is not only absurd but cruelly absurd. For this reason the meaning of ἐπιθυμέω was given a different definition of "sexual urge/lust" which is not an inherent meaning in Classical usage.

The verb ἐπιθυμέω in classical and Koine Greek does not inherently carry a sexual connotation. Its semantic range centers on desire, longing, coveting, or setting the heart on, and it is context-dependent whether that desire is material, emotional, political, or erotic.

¹³ (Verse 32)

This verb "to commit adultery" is in the passive voice.

Active voice:
- μοιχεύω (moikheúō) - "to commit adultery"
  - Definition: Engaging in sexual relations with someone other than one's spouse, violating the commitment of marriage.
Passive voice:
- μοιχεύομαι (moikheúomai) - "to be adulterated" (reflexive/passive form)
  - Definition: Being involved in adultery or having committed adultery. This form indicates that the subject is the recipient of the action rather than the doer.

^13a (Verse 33)

ὅρκος: In Ancient Greek, ὅρκος has two primary meanings: (1) the entity or object by which one swears, acting as a witness to the oath. For the gods, this included sacred entities like the Styx (Il. 15.38), Zeus, Earth, or the Erinyes (Il. 2.755, 3.276ff., Od. 14.394), while for men, symbolic objects such as Achilles' sceptre (Il. 1.234) could serve this purpose; (2) the oath itself, as a solemn promise or binding agreement often invoking divine witnesses. Examples include taking an oath from someone (ἑλέσθαι τινός or τινί, Il. 22.119, Od. 4.746), swearing "by the gods" (ὅρκος θεῶν, Il. 20.313), or being bound by an oath (ὅρκῳ πιστωθῆναι, Od. 15.436). This dual meaning reflects the profound religious, social, and legal significance of oaths in Greek culture.

^13b (Verse 44)

To Offer/Exchange Prayers

προσεύχομαι (#G4336 proseúxomai)

Etymology: Derived from 4314 (πρός, "towards, exchange") and 2172 (εὔχομαι, "to wish, pray").
Meaning: To pray, literally to exchange wishes. It signifies interacting with the God by exchanging wishes and ideas for his divine wishes.

In the New Testament, προσεύχομαι (4336/proseúxomai) is closely connected to 4102 (πίστις, "faith/trust"). Praying involves a relational exchange with God, aligning desires with His divine will and purpose.

Difference from εὔχομαι (euxomai)

εὔχομαι (#G2172 euxomai): This term generally means "to wish" or "to pray." It is broader and can refer to any kind of wish or vow, not necessarily directed towards God.
προσεύχομαι (4336 proseúxomai): This term specifically means "to pray" in a religious context, denoting a relational interaction with God where human wishes are exchanged for divine guidance and faith.

Thus, while both terms involve wishing or praying, προσεύχομαι (proseúxomai) emphasizes a more interactive prayer, whereas εὔχομαι (euxomai) can refer to general wishes or vows.