Symbiotic

Four Key Prepositions
“Mortal” and “Mortalkind”
Symbiosis
The Symbiotic Union
          Jesus’ Description of Himself
          Son of God - NOT Equal to the God
          Son of a Mortal
One Flesh
Symbiotic Unions With the devil and Demon Spirits
How Do Spirit Beings Enter Into An Individual?
How Did Jesus’ Disciples Cast Demon Spirits Out of people?
Examples of Symbiotic Union Nomenclature, Terminology and Phrases
          Symbiotic (Gk. sun-) terms defining a symbiotic union of some kind
          Symbiotic phrases defining a symbiotic union

Introduction

Arguing over mortal-made theology using mortal-made wisdom to challenge it, absolutely does not make known the Word of Reconciliation (2 Cor. 5:19). In fact all it accomplishes to do is effectively take the focus off of the Word of Reconciliation, and side-track it. Disciples of Jesus Christ have been called to make known the Word of Reconciliation, the Truth in God’s Word, about the Mystery of Godliness (1 Tim. 3:16).

Concerning the God and Father of our Lord Jesus Christ dwelling in His son at any time, or in those born above in God’s gift of holy Spirit, based upon the nomenclature and all of its related terminology in the ancient texts, I believe the texts plainly speak of a symbiotic union between beings; between the God the Father and His son Jesus Christ, and between the God the Father and all those who believe upon the name of Jesus Christ.

I would like to present the Word of Reconciliation (WoR), which is what God’s Word says about the symbiotic union of the God in His son Jesus Christ, and God in all of His other sons, those who have believed upon the name of Jesus Christ, and have received the new birth above in God’s gift of His holy Spirit, in them.

The scriptural nomenclature and its associated terminology of the WoR will seem strange to many of you who attend denominations which seldom if ever speak, preach or teach about the WoR. You may find yourself scratching your heads in several places in this study. but please look up the various scriptural references which I include in brackets, ( ), which supply you with more explanation to help clarify my points. I suggest to you that those additional scripture references are critical for the reader to look up and review as you go through this study.

What is the Ministry of Reconciliation and the Word of Reconciliation?

I’ll bet if I were to ask a randomly selected 100 Christians at any place of worship of any denomination, on any corner, “What is the Word of Reconciliation?”, I'm guessing that maybe only 1 or 2 out of 100 could give a good definition, off the top of their heads, of exactly what is the Ministry of Reconciliation and its associated Word of Reconciliation (2 Cor. 5:18-19); which is why believers in Jesus Christ have been called before the foundation of the cosmos to be here, now, in this age, day and hour (Eph. 1:4). On the contrary, in WW2 if anyone was to ask any soldier why he was in Bastonge, he could articulate and enunciate it to you instantly. Disciples of Jesus Christ are here now for no less of an important reason. Concerning helping people receive salvation, people’s lives are at stake, both now and eternally. So then who’s worthy of their calling? Who’s pursuing after the prize of the high calling of God in Christ Jesus to perform the Ministry of Reconciliation through speaking the Word of Reconciliation (2 Cor. 5:18-19; Php 3:14), the 98 or the 1 or 2?

Please allow me to show you what is the Word of Reconciliation (WoR). The WoR is the knowledge of, the explanation of, the preaching of the symbiotic union between the Father God and His son Jesus Christ (2 Cor. 5:19; 1 Tim. 3:16), and about all of those who believe upon the name of Jesus and receive the gift of holy Spirit into them (John 17:23). This is “God's wisdom in a mystery, the one having been hidden away, which [mystery] the God predetermined before the ages into [the] glory of us: (1 Cor. 2:7).”

To be certain that I am showing you this out of God's Word, using scriptural terminology instead of terminology based upon mortal-made wisdom (1 Cor. 2:6-13, 19), clear and unambiguous word meanings must first be established, or else phrases, clauses, sentences, paragraphs, etc., can’t be clearly and unambiguously understood.

I’ll be presenting and using sound, scripturally-based nomenclature and its various terms to stay as close as possible to the level of the bar in God’s Word of judging and combining together Spirit-based things (Gk. pneumatikois, Strong’s #4152) with Spirit-based (Gk. pneumatika, " ) words (1 Cor. 2:13). I shall absolutely not be using words of mortal-made wisdom.

I’m including the Strong’s #s so those of you with PCs with cross-referencing software can look up all of the usages in their contexts, which is very important to do to learn how a word is used, which lends critical definition to its meaning.

WARNING** Many readers here are spiritual babes and simply will not be able to handle this yet (1 Cor. 3:1). For those who think themselves spiritual, the following requires work on the part of the reader to lock his/her brain down into God’s Word, as opposed to theologizing, imagining and arguing, which is obviously more fun and entertaining. This is strong spiritual “food” and “drink” (1 Cor. 10:3-4). I hope that you shall be able to put this together in your heads (Gk. sunesis, Strong’s #4907).

Four Key Prepositions

Gk. en, meaning in,
Gk. eis, meaning into,
Gk. sun, meaning together with,
Gk. dia, meaning through.

The use of prepositions in the Greek texts is almost identical to how we use them in our Western English now. Greek is read from left to right, and its prepositions are routinely prefixed to the beginning of words, as in our English.

The common method of showing the meanings of Greek preposition is through the use of a simple circle diagram. Imagine, if you will, a simple circle drawn on a piece of paper, with nothing drawn inside of the circle or outside of the circle. The circle represents a noun, a person, place or thing.

If with my pencil, I draw a dot inside of that circle, then the dot is in (Gk. en, Strong’s #1722) the circle. That’s exactly the meaning of en in the Greek texts. Sometimes en is translated as “among”, such as when an individual comes into a group of other individuals and stands, or is seated, or whatever, “among” them.

If with my pencil I draw a dot outside of the circle, and then to show the movement of that dot I draw a line toward the circle, and the line then intersects with the circle, and the line then progresses into the circle where the dot comes to rest, then the dot has come into (Gk. eis, Strong’s #1519) the circle.

If with my pencil I draw two dots very close to one another, each dot representing a noun, so that the dots are almost touching, or even touching one another, then those two dots are together with (Gk. sun, Strong’s #4862) one another. The Greek preposition sun, which means, together with transliterates into English as our preposition sym-, as in symbiotic, or symbiosis, which are prepositional prefixes meaning together with.

If with my pencil I draw a dot outside of the circle, and then to show the movement of that dot I draw a line toward the circle, and the line then intersects with the circle, and the line then progresses into the circle, passing out the other side of the circle, then the dot has gone through the circle, which is the meaning of dia.

“Mortal” and “Mortalkind”

A man (male gender) is a mortal, but not every mortal is a man (male gender). There are both male and female mortals. In the Greek texts anthropos explicitly states no gender, but is a general term which simply means “mortal”, which mortal could be a male or female, any gender and member of the Animal Kingdom, of the Family of human beings.

Likewise, anthropinos has a general meaning of mortalkind, with no gender specified. Therefore translating anthrōpos or anthropinos as having any gender is always private interpretation and personal theological bias, i.e., fudging the translation. Yet in the AV anthrōpos is translated 552 times as “man”, showing gender, is translated miscellaneously 3 times, and not translated 4 times, of the total of 559 usages in the TR text of the KJV. What a shame. The Greek gender specific word for “man”, or better “male”, is anēr; and for “woman”, or better “female”, is the word gunē.

The problem with translating anthrōpos and anthropinos with a gender is that the gender tends to throw the reader off from the intended implied comparison inherent in the words’ meaning, which comparison is between the characteristics and attributes of the Kingdom of soul-based (psuchikos) beings, mortals, versus the characteristics and attributes of the Kingdom of spirit/Spirit-based (pneumatikos) beings, the God and the heavenly host. This rampant fudging, in many contexts, removes the intended comparison and replaces it with a meaningless comparison between genders, when no such comparison was intended.

With anthrōpos and anthropinos the comparison is always between mortal nature Vs. spiritual nature, and between mortal ability Vs. spiritual ability. I believe these are very important distinctions to note when trying to notice the front drop as well as the back drop of the contextual meaning of a passage, which when noted provides much more depth and insight into the meaning of a passage or passages.

Symbiosis

From the symbiotic nomenclature and its abundant terminology in the Greek texts, much of it explaining the WoR, I’ll show you that our common usage and meaning of the preposition sym-, in our English language, has not changed since its usage two thousand years ago in Middle-Eastern Greek; because in English sym- still means the very same thing, together with.

Our common Webster’s definition of symbiosis is:

< Gr. symbibsis < symbioun, to live together < syn-, together + bios, life:

1Biol. the intimate living together of two kinds of organisms, esp. if such association is of mutual advantage: see COMMENSALISM, MUTUALISM, PARASITISM

2a similar relationship of mutual interdependence

Symbiotic, adj.

The Symbiotic Union

In the ancient copies of the Greek texts, the God our heavenly Father who is a spirit-based being (John 4:24), who's Spirit is described as entering into and being in Jesus Christ, and entering into and being in other mortal soul-based beings who believe upon the name of Jesus, to live and dwell in them, this union is described in the texts as a symbiotic union, as can be ascertained by reviewing and noticing many various sun-based words in passages which describe this union of God's Spirit together with mortal beings, and the union of mortal beings together with Christ's spirit as his one body, and believers together with one another in the one body of Christ:

Symbiotic (Gk. sun-) terms defining a symbiotic union of some kind:

“to sit down together with” (Gk. sunkathizō, Strong’s #4776, Eph. 2:6);
“suffer hardship together with” (Gk. sugkakopatheō, Strong’s # 4777, 2 Tim. 1:8);
“evilly held together with” (Gk. sugkakoucheomai, Strong’s #4778, Heb. 11:25);
“agreement together with” (Gk. sunkatathesis, Strong’s #4783, 2 Cor. 6:16);
“counted down together with” (Gk. sunkatapsēphizomai, Strong’s #4785, Acts 1:26);
“amalgamated together” (Gk. sugkerannumi, Strong’s #4786, 1 Cor. 12:24; Heb. 4:2);
“heirs together with” (Gk. sunklēronomos, Strong’s #4789, Eph. 3:6);
“to live together with” (Gk. suzaō, Strong’s #4800, Rom. 6:8; 2 Tim. 2:11);
“yoked together with” (Gk. suzeugnumi, Strong’s # 4801, Mat. 19:6);
“were made alive together with” (Gk. suzōopoieō, Strong’s #4806, Eph. 2:5; Col. 2:13);
“may govern together with” (Gk. sumbasileuō, Strong’s #4821, 2 Tim. 2:12);
“be made to come together with” (Gk. sumbibazō, Strong’s #4822, Eph. 4:16);
“witnesses together with” (Gk. summartureō, Strong’s #4828, Rom. 8:16);
“partners together with” (Gk. summetochos, Strong’s #4830, Eph. 3:6);
“morphed together with” (Gk. summorphos, Strong’s # 4832, Rom. 8:29; Php. 3:21);
“to benefit together with” (Gk. sumpherō, Strong’s #4851, 1 Cor. 12:7);
“to symphonize together with” (Gk. sumphōneō, Strong’s #4856, Mat. 18:19);
“souls together with” (Gk. sumpsuchos, Strong’s #4861, Php. 2:2);
“to agonize together with” (Gk. sunagōnizomai, Strong’s #4865, Rom. 15:30);
“contending together with” (Gk. sunathleō, Strong’s #4866, Php. 1:27);
“being jointed together with” (Gk. sunarmologeō, Strong’s #4883, Eph. 4:16; Eph. 2:21);
“bonding together with” (Gk. sundesmos, Strong’s #4886, Eph. 4:3; Col. 2:19);
“having been one bound together with” (Gk. sundeō, Strong’s #4887, Heb. 13:3);
“we may be glorified together with” (Gk. sundoxazō, Strong’s #4888, Rom. 8:17);
“slaves together with” (Gk. sundoulos, Strong’s $4889, Col. 4:7);
“aroused together with” (Gk. sunēgeirō, Strong’s #4891, Eph. 2:6; Col. 2:12; Col. 3:1);
“one spoken out together with” (Gk. suneklektos, Strong’s #4899, 1 Pet. 5:13);
“was driving together with” (Gk. sunallassaō, Strong’s #4900, Acts 7:26);
“witnessing together with” (Gk. sunepimartureō, Strong’s #4901, Heb. 2:4);
“working together with” (Gk. sunergei, Strong’s #4903, Mark 16:20; 2 Cor. 6:1);
“workers together with” (Gk. sunergos, Strong’s #4904, 1 Cor. 3:9; 2 Cor. 1:24);
“intelligence together with” (Gk. sunesis, Strong’s #4907, Col. 2:2);
“hedonistic together with” (Gk. sunēdomai, Strong’s #4913, Rom. 7:22);
“an ethic together with” (Gk. sunētheia, Strong’s #4914, 1 Cor. 11:16);
“buried together with” (Gk. sunthaptō, Strong’s #4916, Rom. 6:4; Col. 2:12);
“to bring together with” (Gk. suniēmi, Strong’s #4920, Luke 24:45; Rom. 15:21; Eph. 5:17);
“to stand ourselves together with” (Gk. sunistēmi, Strong’s #4921, 2 Cor. 10:18; Col. 1:17);
“homestead together with” (Gk. sunoikeō, Strong’s #4924, 1 Pet. 3:7);
“built together [into] a rooftop house” (Gk. sunoikodomeō, Strong’s #4925, Eph. 2:22);
“arranged together with” (Gk. suntassō, Strong’s #4929, Mat. 26:19);
“subordinate workers together with” (Gk. sunupourgeō, Strong’s #4943, 1 Cor. 1:11);
“spasms in pain together with” (Gk. sunōdinō, Strong’s # 4944, Rom. 8:22);
“to swear together with” (Gk. sunōmosia, Strong’s #4945, Acts 23:13);
“to draw together with” (Gk. surō, Strong’s #4951, Rev. 12:4);
“to convulse together” (Gk. susparassō, Strong’s #4952, Luke 9:42);
“bodies together with” (Gk. sussōma, Strong’s #4954, Eph. 3:6);
“staked together with” (Gk. sustauroō, Strong’s #4957, Rom. 6:6; Gal. 2:20);
“groans together with” (Gk. sustenazō, Strong’s #4959, Rom. 8:22);
“soldier together with” )Gk. sustratiōtēs, Strong’s #4961, Php. 2:25; Phm. 1:2);
“schematized together with” (Gk. suschēmatizō, Strong’s #4964, Rom. 12:2; 1 Pet. 1:14);

Symbiotic phrases defining a symbiotic union:

“God was being in Christ” (Gk. theos ēn en christos);
“Spirit of God homesteads in you” (Gk. pneuma theou oikei en humin, Rom. 8:9, 11);
“Christ in you” (Gk. Christos en humin, Col. 1:27);
“one flesh” (Gk. mia sarx, Mat. 19:6);
“new creation” (Gk. kainos ktisis, 2 Cor. 5:17; Gal. 6:15);
“one body” (Gk. hen sōma, Rom. 12:5-4);
“thinking the one thing” (Gk. phronountes to hen, Php. 2:2);
“He may gather together into one” (Gk. sunagagē eis hen, John 11:52);
“common sharers of Godly nature” (Gk. koinōnoi theias phuseōs, 2 Pet. 1:4).
“be transformed” (Gk. metamorphoō, Strong’s #3339, Mat. 17:2; Mark 9:2; Rom. 12:2; 2 Cor. 3:18);

Several prophecies of this symbiotic union are given to us in several old testament prophecies (Jer. 31:31-34; Ezek. 36:25-27; Joel 2:28-29; Heb. 10:16-17).

Some mortal-made theologies refer to this obvious scriptural symbiotic union concept in God's Word as a Hypostatic Union. The problem with this title is first, the word hypostatic doesn't portray the scripturally obvious concept of a symbiotic relationship between the God the Father's Spirit and those in which it dwells, first in the mortal man Jesus Christ (1 Tim. 2:5), and then in all other mortals who believe upon the name of Jesus to receive the baptism in the gift of holy Spirit (1 Cor. 12:13). Secondly, the mortal-made Hypostatic Union theological concept does not follow the verifiable and substantiated subject matter in God's Word about our fellowship with our heavenly Father and His son Jesus Christ through the symbiotic union, the fellowship between God our heavenly Father's gift of holy Spirit He has placed within those who believe upon the name of His son Jesus, and Himself.

The basis of the existence of life anywhere on the planet is symbiotic; all of the variations of life depending upon one another. According to the textual language in God’s Word, symbiotic unions described in God’s Word are between “beings”, and not between “persons".

As for a beings’ “nature” (Gk. phusei, Strong’s #5449), phusei is used scripturally by apostle Paul in the sense of the characteristics of a being, in reference to the authority, power, righteousness, knowledge, wisdom, grace, substance, ability, etc., for the things scripturally identified to be characteristic of and associated with a specific kind of being (Gal. 4:8; Eph. 2:3).

In God’s Word God the Father and his son Jesus Christ are obviously not organisms, as in Webster’s definition of symbiosis, but distinct beings, each with his distinct nature (Gk. phusei) (Gal. 4:8). Apostle John tells us that the nature of the being of the God is Spirit (Gk. pneuma, Strong’s #4151, John 4:24); and apostle Paul tells us that the nature of the being of a mortal (Gk. anthrōpos, Strong’s #444) is soul-based (Gk. psuchikos, Strong’s # 5591, 1 Cor. 2:14; 1 Cor. 15:44). Apostle Peter tells us that a godly (Gk. theios, Strong’s #2304) nature is not inherently present in a soul-based mortal, but that mortals may take (Gk. lambanō, Strong’s #2983, Acts 1:8) a godly nature is the reason for Christ’s coming (2 Pet. 1:4).

As to the nature of these two kinds of beings, apostle Paul conceived the differentiation between spirit and mortal beings as being differentiated in one major way, by the nature of their bodies (Gk. sōma, Strong’s #4983), which I’ll show in a few moments.

As I said, the nature of a spirit being is spirit-based (Gk. pneumatikos, 1 Cor. 2:15). Pneuma is the Greek word for wind as well. Pneuma is used by the scriptural authors interchangeably for both wind and spirit, with a close examination of the context being the only way for the reader to determine which is meant. Likewise in the old covenant writings, The Hebrew word ruwach (Strong’s #7307) is used to refer to both wind and spirit, depending upon the context. In both the old and new covenant writings, God the Father gave His prophets and apostles revelation to refer to His Spirit-based nature as something like wind (ruwach, pneuma).

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