Interlinear View for Reincarnation
Hebrews 27
The way the KJV (in green font) is worded in its translation appears to support their contention, examine it in context:
24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
27 And as it is appointed unto men once to die, but after this the judgment:
28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
(emphasis added)
Since the English flows, by design, readers assume there are no conflicts in its translation and fail to suspect any problem. But this is far from the truth.
But even a layperson, using a good concordance and applying the principle of the importance of the broader context to the proper interpretation of a passage, quickly discovers that the correct translation and interpretation are as follows:
First, there’s the standard wrong nomenclature: “God” means Fortune-distributor in Hebrew, and it means the same as “Demon” does in Greek. Christ is a transliteration of a Greek term meaning “Greased one” trying to say Anointed One in English. “holy” is derived from “hëylë´l,” which means foolish boaster in Hebrew, and refers to the “day-star” and appears as “Lucifer” in the KJV. “Sacrifice” means offering to “sakra,” which is another name used to worship the “day-star.”
Second, correcting for those, when one looks under the hood at what they did with the Greek, it becomes apparent that the translators did NOT translate it accurately into English, nor in a logical way. They translated it into something that could FIT with their beliefs. To begin to examine and proofread their KJV, we put here the same verses in Greek, with their Strong’s numbers and parsing.
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When translating, each term has a range of possible meanings, and the correct meaning is chosen by the context and using logic, which means resonance with the Truth. With this Greek, we include the English meaning of each term, according to the parsing, which is easily verifiable looking it up in lexicons such as that in the Strong’s concordance.
We put the KJV’s most important wrongly translated terms in green font here, and explain between each verse what is wrong with the KJV and why.
24 (BYZ) ου <3756> {PRT-N } γαρ <1063> {CONJ } (because not) εις <1519> {PREP } (into) χειροποιητα <5499> {A-APN } (handmade) αγια <40> {A-APN } (“pure places”) εισηλθεν <1525> (5627) {V-2AAI-3S) (did enter) ο <3588> {T-NSM } (He Who [is]) χριστος <5547> {N-NSM } (the Anointed One) αντιτυπα <499> {A-APN } (counterparts) των <3588> {T-GPN } (of the ones) αληθινων <228> {A-GPN } (of the true ones) αλλ <235> {CONJ } (rather) εις <1519> {PREP } (into) αυτον <846> {P-ASM } (the same one [being]) τον <3588> {T-ASM } (the One [being]) ουρανον <3772> {N-ASM } (heaven) νυν <3568> {ADV } (now) εμφανισθηναι <1718> (5683) {V-APN } (to manifest Himself) τω <3588> {T-DSN } (with the One) {omitted} προσωπω <4383> {N-DSN } (with the external appearance) {in the presence} του <3588> {T-GSM } (of the One) θεου <2316> {N-GSM } (of the Power) υπερ <5228> {PREP } (on behalf) ημων <1473> {P-1GP } (of us,)
“In the presence of God” vs. “with the One with the external appearance of the One of the Power” – There is no word “in” in the Greek here, it is not in the dative case either. The dative case is used like translating the Hebrew preposition ל, but “in” is ב. And Strong’s #4383 lexicons definitions do not include the meaning “presence.” The omission of the rest of the phrase, combined with these mistranslations deny the meaning that Yâhuwshúa` IS Yâ-hwéh because He is the Personhood being the Sovereign within Yâ-hwéh and the Power is His own Greatness. KJV changes the meaning to Him merely entering a place where “God” is, a plausibly separate person, and in fact, being a real term for the adversary.
25 (BYZ) ουδ <3761> {CONJ-N } (but not) ινα <2443> {CONJ } (in order that) πολλακις <4178> {ADV } (frequently) προσφερη <4374> (5725) {V-PAS-3S } (He should bring) {he should offer} εαυτον <1438> {F-3ASM } (Himself) ωσπερ <5618> {ADV } (as however much) ο <3588> {T-NSM } (he who [is]) αρχιερευς <749> {N-NSM } (the high priest) εισερχεται <1525> (5736) {V-PNI-3S } (enters) εις <1519> {PREP } (into) τα <3588> {T-APN } (the ones [being]) αγια <40> {A-APN } (“pure places”) {holy place} κατ <2596> {PREP } (according to) ενιαυτον <1763> {N-ASM } (the year) εν <1722> {PREP } (within) {omitted} αιματι <129> {N-DSN } (with the bloodshed) {with blood} αλλοτριω <245> {A-DSN } (belonging to another) {of others}
“he should offer” vs. “He should bring” Himself – KJV chose to translate Strong’s #4374 as “offer” and not “bring” thinking Yâhuwshúa` had Himself killed as an offering to the Father. This is wrong, Yâhuwshúa` had His dirt-body killed as a RANSOM for sâÅ£â´n, not for the Father.
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“with blood of others” vs. “with the bloodshed belonging to another” – “blood” in both Hebrew and Greek also means “bloodshed.” And notice how KJV makes plural “others,” without any basis. The case is dative, not genitive, so “of” is wrong, also. KJV could not explain the fact that bloodshed belongs to the adversary, one, not plural, information coded away in 1 Moshéh (Genesis) 9: 4-5 and 2 Moshéh (Exodus) 20: 13.
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“holy place” vs. “pure places” – Besides the fact that “holy” is a hëylë´l derivative invoking the day-star of the adversary, the foolish boaster, notice the KJV makes this singular baselessly when this is plural. The reason it’s supposed to be plural is because since every chosen one of Yisrâ’ë´l is made with a separate place within reserved for Him, Yâhuwshúa`’s emanation, to indwell, making us His living temples (“capacitors” is what the Hebrew term for “temple” means), we are plural, not singular. Every material so-called temple building made by hands is for the adversary, not inhabited by Yâ-hwéh Yâhuwshúa`.
26 (BYZ) επει <1893> {CONJ } (since then) εδει <1163> (5707) {V-IAI-3S } (it would have been necessary for) αυτον <846> {P-ASM } (Him) πολλακις <4178> {ADV } (frequently) παθειν <3958> (5629) {V-2AAN } (to suffer) απο <575> {PREP } (from) καταβολης <2602> {N-GSF } (of the foundation) κοσμου <2889> {N-GSM } (of the material universe) νυν <3568> {ADV } δε <1161> {CONJ } (but now) απαξ <530> {ADV } (once only) επι <1909> {PREP } (over) {in} συντελεια <4930> {N-DSF } (the completion) {the end} των <3588> {T-GPM } (of the Ones) {omitted} αιωνων <165> {N-GPM } (of the eternal ones) {of the world} εις <1519> {PREP } (for) αθετησιν <115> {N-ASF } (the abolition) αμαρτιας <266> {N-GSF } (of the error) {sin} δια <1223> {PREP } (by means of) της <3588> {T-GSF } (one’s) {omitted} θυσιας <2378> {N-GSF } (of the slaughter) {the sacrifice} αυτου <846> {P-GSM } (of the same One) {of himself} πεφανερωται <5319> (5769) {V-RPI-3S } (He has been made manifest) {he appeared [put too early in sentence]}
“in the end of the world” vs. “over the completion of the Ones of the eternal ones” – KJV interpreted the Greek to express the TIME when He appeared to “sacrifice himself”, when Strong’s #1909 epi does not mean “in” nor “during”, and though it can mean “at”, note that Yâhuwshúa` was crucified in the year 4000 out of 7000 total years allotted for this material universe, and 4000 is hardly “the end of the world”. Strong’s #4930 means either completion or consummation, and not “end”. But since Strong’s #165 is referring to “the eternal ones”, not “the ages” (a mistranslation of the same Hebrew term), the purpose of Yâhuwshúa`’s Work on the cross was the completion not the consummation of these eternal ones, His chosen. But KJV went farther and interpreted “the ages” as “the world” when adding the stretched meaning of “the end of the world”.
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“sin” vs. “of the error” – Strong’s #266 means error/mistake, “sin” is a neologism highly laden with tradition, and the error/mistake meaning is lost. It being singular here in the Greek, and “sin” being implied to be plural is a mistake for the KJV. And KJV did not understand that the error is the adversary himself, as an error made by his mother, Wisdom, without the Father. Yâhuwchânâ´n’s Glad Tidings (“John”) 12: 31 says Yâhuwshúa` declared then to be “…a Judgment trial of this world: now the ruler (archon) of this world shall be ejected out.” This consequence was delayed by the adversary begging for a delay in paying what he owes, so this event is scheduled later in the 7000 years.
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“by the sacrifice of himself” vs. “by means of the one’s slaughter of the same One” – the omission of translating Strong’s #3588 “one’s”, KJV makes Yâhuwshúa`’s slaughter to be a suicide. Since we saw in verse 25 that it is sâÅ£â´n to whom bloodshed belongs, and scripture explains that Yehuwthâ´h/sâÅ£â´n was who murdered Yâhuwshúa` without justification because He did nothing wrong, removing sâÅ£â´n from the statement is wrong.
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“he appeared” [at the beginning of the sentence] vs. “He has been made manifest” – KJV makes Yâhuwshúa` appear in order “to put away sin”. This makes little if any sense. The scripture is saying that “by means of the adversary’s slaughter of Yâhuwshúa`, He has been made manifest.” How? Because His mortal dirt-body was given up for Him to be made manifest to be Who He really is, How He really is. Not merely to “put away sin”. The abolition of the error is to make possible the completion of the eternal ones, the chosen ones, because getting rid of the fiery one of the flesh, the incorporated stowaway emanation of the adversary, will prevent stumbling any more in these, when these are completed as fully fledged sons of Yâ-hwéh, each being Him, the Anointed One. Thus the KJV has misrendered this sentence reorganizing it.
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27 (BYZ) και <2532> {CONJ } (and) καθ <2596> {PREP } (according to) οσον <3745> {K-ASN } (how many) {omitted} αποκειται <606> (5736) {V-PNI-3S } (He reserves for Himself) {is appointed} τοις <3588> {T-DPM } (to the ones) {omitted} ανθρωποις <444> {N-DPM } (belonging to the sons of the dirt-man (’âthâ´m)) {men} απαξ <530> {ADV } (once only) αποθανειν <599> (5629) {V-2AAN } (to die off) μετα <3326> {PREP } δε <1161> {CONJ } (but amidst) {but after} τουτο <3778> {D-ASN } (this thing [is]) κρισις <2920> {N-NSF } (the separation/selection) {judgment}
“as it is appointed” vs. “according to how many He reserves for Himself” – KJV omits translating Strong’s #3745 “how many” completely and mistranslates Strong’s #606 as “it is appointed”, a meaning being a stretch of “it is reserved”, a Headless statement, but when understanding “He reserves for Himself” and including “how many”, this violates the KJV Christian tradition that the entire cosmos will be saved, and puts a finite number on how many will be saved, something clearly expressed in codices.
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“unto men” vs. “to the ones belonging to the sons of the dirt-man (’âthâ´m)” – KJV omitted “to the ones” simply because it did not understand that there are unauthorized archon riders in the separated place meant to be pure of as yet nonbelieving middle Yisrâ’ë´l, Christians with the wrong name for Yâhuwshúa`. The “sons of” is found in the Aramaic translations and is logical to include. And the Hebrew term usually translated to Strong’s #444 anthropos is ’âthâ´m, meaning dirt-man, but 1 Moshéh (Genesis) 3: 20 spiritually defines dirt-men as being the ones of Yisrâ’ë´l NOT being a servant of the name, yet. This clearly defines a subgroup of how many He reserves for Himself as these Christians with the wrong name for Yâhuwshúa`, not having Him indwelling, having unauthorized archon riders in their separated places. All this meaning is lost in KJV.
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Then the “once to die” takes on an entirely different meaning in the KJV: to be “appointed unto men once to die” when it’s really saying: of how many He reserves for Himself, He has been made manifest to the archon-riders belonging to the Christians with the wrong name to die off.
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“but after this, the judgment” vs. “but amidst this thing, [is] the separation/selection” – KJV chose the mistaken possible meaning of Strong’s #3326 meta because it thinks that these men are dying all throughout history, just once, never to return in another body, going to heaven or hell permanently. It missed the message that these wrong-name servants die off when He manifests to them, at the Sixth Seal in Disclosure (Revelation), and their fiery one dies, which is at the helm in them in their separate place, without which their body dies since they do not have Yâhuwshúa` dwelling in them. So KJV thinks the next thing newly dead men do is wait until the end time judgment. KJV loves translating Strong’s #2920 krisis as “judgment” and worse. Although more acceptable lexicon definitions of it are separation, selection, before judgment, KJV translates it as judgment 41 times, damnation 3 times, accusation 2 times, and condemnation 2 times, none as separation or selection. When Yâhuwshúa` manifests to His chosen at the Sixth Seal, it is in order to separate the living from the dead, and this means the emanations of sâÅ£â´n in these dirt-bodies will die off, as He also got rid of the one in His dirt-body very early, according to codices. This happening in the chosen is at the same time as in the dirt-men wrong-name servants, so “after” is mistaken, it’s “amidst”. So, the 144,000 do survive this becoming fully-fledged sons of Yâ-hwéh.
28 (BYZ) ουτως <3779> {ADV } (thus [is]) και <2532> {CONJ } (also) {omitted} ο <3588> {T-NSM } (he) χριστος <5547> {N-NSM } (the anointed One) απαξ <530> {ADV } (once only) προσενεχθεις <4374> (5685) {V-APP-NSM } (having been brought to Him) {was offered} εις <1519> {PREP } (for) το <3588> {T-ASN } (the One) πολλων <4183> {A-GPM } (of the many ones) ανενεγκειν <399> (5629) {V-2AAN } (to carry up) {to bear} αμαρτιας <266> {N-APF } (the errors) εκ <1537> {PREP } (outside) {omitted} δευτερου <1208> {A-GSN } (of the second time) χωρις <5565> {ADV } (separated apart) {without} αμαρτιας <266> {N-GSF } (of the error) {sin} οφθησεται <3708> (5701) {V-FPI-3S } (He shall be seen) τοις <3588> {T-DPM } (belonging to the ones) {unto them} αυτον <846> {P-ASM } ([being] Him) απεκδεχομενοις <553> (5740) {V-PNP-DPM } (the ones being patiently waited for) {that look for him} εις <1519> {PREP } (for) σωτηριαν <4991> {N-ASF } (the deliverance.)
“So Christ was once offered” vs. “thus [is] also he the anointed One, once only, having been brought to Him,” – KJV simply omitted “also”, unable to reconcile it, that the selection, the chosen ones, the firtfruits 144,000 are ALSO the anointed One, when this has happened. These become Him when these are filled and fully-fledged, and the fiery one is dead and gone, though being still in a dirt-body. These then are given to the many of Yisrâ’ë´l outside Him, known as “heathen masses” and “peoples” and “languages” and “tribes,” as His witnesses. These many were categorized in two groups, the beast of the Land and the beast of the sea, in other scriptures, thus to these two are given His witnesses, not that there are only two witnesses (see Disclosure 11). KJV also again chose the wrong meaning for Strong’s #4374, because for the chosen to become the anointed One, obviously they must have already been brought to Him.
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“to bear the sins of many” vs. “for the One to carry up the errors of the many ones outside” – KJV omits “for the One”, thinking it’s redundant, but it’s Yâhuwshúa` within the chosen Who will do within His sealed witnesses the same as He did Himself, carry up the errors of the many ones outside, up to the Father. KJV also omits “outside” and “up,” effectively leaving Yâhuwshúa` carrying the sin permanently.
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“shall he appear the second time without sin unto salvation” vs. “Of the second time, separated apart of the error He shall be seen, belonging to the ones [being] Him, the ones being patiently waited for, for the deliverance.” – KJV felt free to rearrange this, but that affected its meaning: KJV makes it seem Yâhuwshúa` appeared the first time WITH sin, entirely wrong. As mentioned earlier, the adversary, the spawn of shame (Yaldabaoth) is the error; misrepresenting himself as our Savior, by this second time He appears, Yâhuwshúa` will appear to all Yisrâ’ë´l of that day, with these all having NO fiery emanation within them, so it’s separated apart from the error, and He shall be seen to belong to the ones being Him, the ones being patiently waited for. “the ones” is a code term found frequently throughout decoded scripture to refer to these, but omitted from establishment translations as their standard method of translating Greek.
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“unto salvation” vs. “for the deliverance” – KJV’s enigmatic “unto” is another mind-bender, and the lack of an article which is implied in Greek makes it even more difficult, making it seem like it not being a fixed scheduled moment in time. The result of this is Christian traditions declaring they are already “saved” as soon as they believe their tradition, though they continue dying and erring and don’t even know His real name.
KJV Hebrews 9: 27 has thus hidden the real meanings and promoted false traditions at the same time, by falsely mistranslating “it is appointed unto men once to die” is the TOTALITY OF SCRIPTURAL TEACHING and since it is prominent in Christian theology, its proponents should be called to task for the numerous discrepancies comparing their beloved KJV translation to the Greek; because scriptures all mention as matters of fact, without elaborate explanations because it was common knowledge. The recycling of the néphesh, the “transmutation” of it, returning back and forth (anastrepho) into separate nativities (generations), and the existing ones who have acknowledged Yâ-hwéh Yâhuwshúa` as doing so again each nativity, being the eternal ones (ages).
So, correcting for all these issues in translating Hebrews 9: 24-28, which FPS (Firstfruits Purer Scriptures) calls To the `Ivríym, we include its text here:
To the `Ivríym
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Chapter 9
24. Because not into handmade “pure places” did He Who [is] the Anointed One enter into, counterparts of the ones of the true ones; rather, into the same one [being] the One [being] heaven now, to manifest Himself with the One, with the external appearance of the One of the Power on behalf of us,
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25. but not in order that frequently He should bring Himself, as however much he who [is] the high priest enters into the one [being] “pure places” yearly within, with the bloodshed belonging to another; [~sâÅ£â´n 1 Moshéh 9: 4-5, 2 Moshéh 20: 13)]
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26. since then it would have necessary for Him frequently to suffer from the founding of the cosmos (material universe). But now, once only, over the completion of the Ones of the eternal ones, for the abolition of the error [Yâhuwchânâ´n’s Glad Tidings 12: 31], by means of the one’s [~the error’s (sâÅ£â´n/Yehuwthâ´h)] slaughter of the same One, He has been made manifest,
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27. and according to how many He reserves for Himself: [~He manifests] to the ones belonging to the sons of the dirt-man (’âthâ´m) [~not servants of the name (1 Moshéh 3: 20)], once only, to die off, but amidst this thing, [is] the separation/selection [~144,000] [~at Sixth Seal]
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28. thus [is] also he [~of the selection] the anointed One, once only, having been brought to Him, for the One ‘to carry up the errors of the many ones’ outside [~outside Yisrâ’ë´l – times of the witnesses] [Yshá`Yâhuw 53: 12]. Of the second time, separated apart of the error He shall be seen, belonging to the ones [being] Him, the ones being patiently waited for, for the deliverance.