Monthly Archives: January 2026

Language, Psalms, Teaching

Psalm 54 – Having not determined the enemy has Yahweh on their side

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1 Save me, elohim, by your Name; *

in your might, defend my cause.

2 Hear my prayer, elohim; *

give ear to the words of my mouth.

3 For the arrogant have risen up against me,

and the ruthless have sought my life, *

those who have no regard for elohim. [Selah.]

4 Behold, elohim is my helper; *

it is adonay who sustains my life.

5 Render evil to those who spy on me; *

in your faithfulness, destroy them.

6 I will offer you a freewill sacrifice *

and praise your Name, Yahweh, for it is good.

7 For you have rescued me from every trouble, *

and my eye has seen the ruin of my foes.

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This is the accompanying Psalm for the Track 2 Old Testament reading from Jeremiah 11 that will be read aloud in unison or sung by a cantor on the seventeenth Sunday after Pentecost [Proper 20], Year B, according to the lectionary for the Episcopal Church. In Jeremiah is read, “I did not know it was against me that they devised schemes, saying, “Let us destroy the tree with its fruit”. That pair will be presented before the Epistle reading from James, where the Apostle wrote, “Where there is envy and selfish ambition, there will also be disorder and wickedness of every kind.” All will accompany the Gospel reading from Mark, where is written: “Then they came to Capernaum; and when [Jesus] was in the house he asked them, “What were you arguing about on the way?” But they were silent, for on the way they had argued with one another who was the greatest.”

In the above translation [NRSV], you will note that I have amended the text in six places. In four places the Hebrew word “elohim” [“אֱ֭לֹהִים”] is written, which is the plural form for “el,” translating [unquestionably] as “gods.” In the first two places where “elohim” was written, the NRSV has translated “O God” [a theatrical addition], while in the third and fourth [verses three and four] the same word is translated simply as “God” [no theatrics]. All are wrong, so there is a need to recognize that. Additionally, also appearing in verse four is found the plural Hebrew word “adonay” [“אֲ֝דֹנָ֗י”] written, which is the plural form of “adon,” so the translation [unquestionably] should be “lords.” This also has been restored to the Hebrew text. In the cases of “elohim” and “adonay,” those words were written to indicate those who have a special Spiritual connection to Yahweh, like angels in human flesh, given the powers of Yahweh’s Spirit. Therefore, to simply correct the words to “gods” and “lords” would become confusing; so, I have restored the Hebrew for the reader to learn the importance of those words.

At the end of verse three is the word “Selah,” which the NRSV shows in its translation; but the Episcopal Church has deleted from their readings. It is worthwhile to realize why David wrote this word once in the Psalm and placed it where he did. Thus, I have restored it to the text, in brackets. Finally, in verse six David mentioned the proper name of his God, which is Yahweh. Yahweh is my God also. Yahweh should be your God too, if you are a true Christian. However, the translators of Hebrew into English transform that proper name to a generic “Lord” [here the theatrics return as “O Lord”], which is wrong because it diminishes the value of knowing Yahweh’s name. Therefore, I have restored that name for readers to learn and love.

Not included in the above translation is the precursor language that is technically part of verse one, but read as instructional, guiding one’s feel for the whole song. The NRSV translates all of this as such: “To the leader: with stringed instruments. A Maskil of David, when the Ziphites went and told Saul, “David is in hiding among us.”’ They also give this song a title, which is “Prayer for Vindication.” A literal translation into English for all this is: “to the chief musician of stringed instruments , an instructive poem of David . when went the Ziphites and spoke to Saul ; not is David hiding with us .”

In that, the presence of “hă·lō,” meaning ‘is not,” seems to have been overlook by the NRSV, as it states the opposite of what the NRSV says. They say that because 1 Samuel 26:1 says, “Then the Ziphites came to Saul at Gibeah, saying, “David is in hiding on the hill of Hachilah, which is opposite Jeshimon.” While that is what they told Saul, David [who was a dignified person in Judah] might have sent the Ziphites to tell that to Saul, so Saul would make a move David was prepared for. In that reasoning, I see David as receiving divine insight from Yahweh; so, the Ziphites were more of an ally to David than Saul. Therefore they did tell Saul “David hiding with us,” but that information “is not” a betrayal of trust. It “is not” what it seemed to be to Saul.

Now, in the first four verses the plural Hebrew word “elohim” is written. Instead of translating what David wrote, translators read the translation manual, which must state, “Everywhere you see “elohim,” it must be translated as “God.”’ That means they then face the task of having to twist and turn the words written, in order to match everything up to “God,” not the human souls married to Yahweh, as His “gods” on earth. They are forbidden from giving Yahweh credit for making “elohim” and “adonay.” This means verse one does not make a plea for “God” to “save me.”

The literal translation into English one finds in verse one is this: “elohim by your name deliver me ; and by your strength judge me .” This becomes a statement that David is a divine extension of Yahweh on earth. The Hebrew word “bə·šim·ḵā” pulls from the root “shem,” meaning “name.” Seeing how the translation can equally be “in your name,” this speaks of marriage. The statement of “elohim” says David is claiming to be one of the many who are the wives of Yahweh, as His extensions on earth. Being “in the name” means being truly “Israelites,” a name meaning “He Retains God.” With “God” being “el,” then many retaining “God” are “elohim.”This means David is one and the Ziphites are others. By seeing the plural number as a reflection of many on earth who serve Yahweh through their souls united with His Spirit, this says the safety of David and the Ziphites was assured, because they followed the direction of their One God [named Yahweh]. By being assured of the “strength” of Yahweh in their being, the Ziphites could tell Saul the truth, exonerating the people of Ziph, while also preparing David to play the ‘cat and mouse’ game with Saul, as the winner.

Verse two repeats this aspect, using “elohim” again. This verse literally translates into English as this: “elohim hear my prayer ; give ear , to the words of my mouth .” In this, because one sees the people of Judah having been led to marry their souls to Yahweh, following the lead of David as obviously divinely led by Yahweh, the “prayer” of David is known not only by Yahweh, but by all His “elohim.” This says the majority of the Ziphites did not know where David was exactly, although they all knew where he was generally. This knowledge was due to all having divine insight. Therefore, they all listened to the whispers of Yahweh to lead them; and, from being led divinely, they would speak the “words” as directed – which would lead Saul into the place where David could further display how Yahweh protected his servant David.

Again, in verse three, the use of “elohim” is found, which confuses the translators following a false premise. The literal English translation of this verse says: “for the estranged have taken a stance against me , and ruthless men have sought after my life ; not they have determined they have elohim before them .” Here, the Hebrew word “zā·rîm” is written, pulling from “zuwr,” meaning “to be a stranger.” This usage can mean “become estranged,” where Saul and his followers were foreigners to Yahweh’s Spirit. Thus, they had taken up a stance against David, because they followed the orders of their king. The soldiers under Saul were “ruthless men” [“wə·‘ā·rî·ṣîm,” from “aritz”] in their pursuit of a military objective. They had been told to kill David, so that was their whole mission. However, as strangers to Yahweh’s presence within them, they had never before encountered “elohim,” who were those divinely possessed by the One God. Saul and his men professed to serve Yahweh, but none of them personally knew Him and none had ever been confronted by those who served Him truly.

It is here that the lone use of “Selah” is written. The word “selah” means “to life up, exalt.” Following David singing praise to the strength possessing “elohim,” which must be understood as how true Israelites routinely defeated their “stranger” foes. The ‘Promised Land’ was defended because Yahweh was with their souls, giving them unprecedented abilities in warfare. Thus, David sang high praise to the “elohim” that would bravely face the soldiers of Saul, because they were “uplifted” and “exalted.”

In verse four, there is not only the use of the fourth “elohim,” but also the use of “adonay,” with both words in the plural number [“gods” and “lords”]. The literal English translation here says, “behold! elohim helper me ; lords , with those who uphold my life .” In the NRSV translation that has “elohim” translated as “God,” they have David singing that “God is my helper.” While that rolls off the tongue easily and can act as the way things can be seen [in hindsight], think for a moment about how egotistical such a statement is. It makes Yahweh out to be some lackey that does what one commands, not the other way around. The truth is one must be a servant to Yahweh, through love and devotion, where one is then the helper of Yahweh, as was David and the people of Judah. Therefore, David was singing out loudly – “behold!” – because he was an “elohim helper” that all must see in his being.

That then leads to the one-word statement “adonay.” The singular ‘adon” means “lord.” Thus, “adonay” is a statement that says “lords.” Still, this is like “elohim” in the sense that all whose souls are married to Yahweh have Him [His Spirit] with them. This is an inner presence that makes Yahweh the “lord” of that body of flesh. Therefore, all who are “elohim” are those who have Yahweh as their “lord,” being those “lords” of Yahweh. As emissaries of Yahweh on earth [like Saints], they present Yahweh to the world as ‘tabernacles’ of His residence. Thus, the focus has now shifted from “See me! I am a Son of man!” to “See us all like me! We all are the “lords” on earth commanded by Yahweh!”

This then leads to the final segment of words, where the two prior segments are spliced together, as both are “with those who uphold my life”. Those are “elohim” and “adonay,” all of whom are promised eternal “life” through marriage and service in the name of Yahweh. When David’s life on earth is upheld, his life is assisted by others like him. The result is all are upholding a life in the name of Yahweh. The reward of such service is a true life that is Spiritual, not physical.

Verse five then literally translates into English to say, “[he will return] (for their evil) my enemies ; in your faithfulness , cut them off .” In this, the first words are bracketed, as an aside, and then comes words in parentheses, as an unspoken thought, where those additions in the verse become focused on “my enemies.” The enemies of David and his true Israelites were souls who had become reincarnated after having lived prior lives as sinners. The bracket “yā·šîḇ” [from “shub”] says the enemies of David are “returned” souls. The whispered reason for their returns is “for their evil deeds” [“hā·ra‘,” from “ra’”]. The “enemies” [from “sharar”] are the enemies of Yahweh’s goodness; and, they will always be souls returned to the worldly plane, due to being “estranged” from Yahweh.

When the segment following the semicolon says, “in your faithfulness,” this is a statement of David’s devotion to Yahweh as His servant. David has true faith, from personal experience of Yahweh within. David is not acting on beliefs taught to him, as his “faithfulness” [“ba·’ă·mit·tə·ḵā,” from “emeth”] is from a “firm” identity as one who is with Yahweh. This is contrary to his enemies, who are also the enemies of Yahweh, as there the souls have been “cut off” from a divine union with Yahweh. There is no love between sinners and Yahweh, being enemies.

The sixth verse then literally translates into English, saying “voluntarily I will sacrifice to you ; I will praise your name Yahweh for good .” In this, to “voluntarily” or “freely” submit in “sacrifice” to another means marriage, such that a wife becomes a submissive member of her husband’s family. This is done “freely,” out of love, whether the love is for her parents or her new husband. This is the “sacrifice” of self that must be made for any such transition to become anything more than forced slavery. Yahweh does not force any souls to marry Him. Thus, David sang that his soul willingly submitted itself to the Will of Yahweh; and, that is the name he specifically praised. By David writing “Yahweh” here, he has confirmed all the “elohim” and “adonay” to be equally submissive wives of Yahweh, in service to their One God. To do “good” means to do as Yahweh commands, as only Yahweh is “good” [per Jesus].

Verse seven then literally sings in English, “for out of all trouble he has delivered me ; and upon my enemies , has seen my eye .” As the concluding verse to a song that was introduced as about when David was being hunted by Saul and his army of soldiers, this says his being married to Yahweh is how he escaped capture and defeat. David was free to not only elude Saul, but to let Saul know he would never defeat David, because of his divine union with the Almighty. That is how the successes of David would always equate to the failures of his enemies. This is less about David having seen physically the results of that protection; but more about the foresight that allowed David to see what to do, because he had faith in the All-seeing Eye of God leading him.

As the companion Psalm for the Jeremiah 11 Track 2 offering, to be sung aloud on the seventeenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to trust in Yahweh and let His Spirit lead one away from enemies and the troubles they bring. Ministry should be the unification of souls who are seeking release from evil ways and failed attempts at controlling the uncontrollable. Ministry is therefore showing others how to marry Yahweh and have their souls freed from the returns to the material plane, due to bad decisions. Yahweh sends out His priests so others will be allowed to have eternal life through soul submission into faithfulness. Of course, to be able to preach that message, one has to have been there, done that, like David and the people of Judah.

Esther, Language, Teaching

Esther 7:1-6, 9-10; 9:20-22 – Queen for a day

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The king and Haman went in to feast with Queen Esther. On the second day, as they were drinking wine, the king again said to Esther, “What is your petition, Queen Esther? It shall be granted you. And what is your request? Even to the half of my kingdom, it shall be fulfilled.” Then Queen Esther answered, “If I have won your favor, O king, and if it pleases the king, let my life be given me– that is my petition– and the lives of my people– that is my request. For we have been sold, I and my people, to be destroyed, to be killed, and to be annihilated. If we had been sold merely as slaves, men and women, I would have held my peace; but no enemy can compensate for this damage to the king.” Then King Ahasuerus said to Queen Esther, “Who is he, and where is he, who has presumed to do this?” Esther said, “A foe and enemy, this wicked Haman!” Then Haman was terrified before the king and the queen.

Then Harbona, one of the eunuchs in attendance on the king, said, “Look, the very gallows that Haman has prepared for Mordecai, whose word saved the king, stands at Haman’s house, fifty cubits high.” And the king said, “Hang him on that.” So they hanged Haman on the gallows that he had prepared for Mordecai. Then the anger of the king abated.

Mordecai recorded these things, and sent letters to all the Jews who were in all the provinces of King Ahasuerus, both near and far, enjoining them that they should keep the fourteenth day of the month Adar and also the fifteenth day of the same month, year by year, as the days on which the Jews gained relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and gladness, days for sending gifts of food to one another and presents to the poor.

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This is the Track 1 “First Reading” selection that might be selected to be read aloud on the eighteenth Sunday after Pentecost [Proper 21], Year B, according to the lectionary for the Episcopal Church. If this reading is chosen, it will be paired with one from Psalm 124, which sings, “If Yahweh had not been on our side, when enemies rose up against us; Then would they have swallowed us up alive in their fierce anger toward us.” That pair will precede the Epistle selection from James, where the Apostle wrote, “The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven.” All will accompany the Gospel reading from Mark, where Jesus said, “No one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us.”

I wrote about this reading and posted my views on my website, the last time it came up in the lectionary cycle [2018]. That commentary can be read by searching this site. I believe that assessment is thorough and still worthy of being read. In it I addressed the links to this reading with Solomon’s writing of the past Sunday and also to the James reading for this Sunday. Thus, I welcome all to read my prior observations and offer comments, suggestions, questions and corrections, as always. I will now be brief in adding additional thoughts.

In my homily that I recently constructed, based on the Proper 20 readings, I placed focus on divine motherhood. In my 2018 commentary about this reading from Esther, I mentioned that she was a queen of King Ahasuerus, not because she was of princess origin; but because she was young and sensuous, thereby a sexual partner of the king, for the sole purpose of giving him a child. Relative to the Proverbs 31:10 verse of Solomon, Esther became “a capable wife.” Such capabilities mean (as Jesus said to his disciples) becoming a mother meant being a servant of all: the king, her people, her child and her God.

In this regard, where motherhood means being all-in, as all things to all others, with self coming in last, my thoughts are now set upon the whole history of the children of Israel, which by this point in time had stretched out over thousands of years [3,403 in the Hebrew calendar, with the event of Purim taking place in 357 B.C.E.]. Judah and Jerusalem had fallen 240 years prior; so, the time the baby was in the womb of the motherland was roughly 2,900-3,000 years. The final collapse of Israel and Judah meant the purpose of that land promised was the equivalent of Esther promising King Ahasuerus her womb, as the sacrifice of herself for him and his child.

The captivity of the Jews in Babylon was only sixty years or so, so the time from that fall to Esther being a queen to Ahasuerus was roughly sixty or seventy years. That was about the length of time the Jews had returned to Jerusalem; but, many Jews remained where they were. While Susa was the ‘capital’ of Persia [one of their main cities], it is probable that Babylon was still occupied and it was there that Ahasuerus was “king.” It would be about 450 years later that Herod would be remodeling the Second Temple and Jesus would be sent by Yahweh to be born. All of this might seem like a long time, but in the grand scheme of Yahweh time the history says a divine seed was planted, it developed and grew, until it was born into the world, forced from its mother’s womb as a necessary act to give life upon the earth.

From this perspective, Esther becomes a reflection of all souls who are of this holy lineage. We are all called to be servants of Yahweh, which means we are all called to be His queens through divine marriage and giving birth to His Son. It is from this story that a true Christian should be seen as an individual servant in ministry, who served Yahweh above all. In that service, we also serve within a legal framework that is whatever laws of whatever nation, under whatever kings and authorities that exist. Esther told her king-husband, “If we had been sold merely as slaves, men and women, I would have held my peace.” That says the world is not meant for us to change to suit our needs, because we are to be servants of all and least of importance, in order to be first in the eyes of Yahweh; but in the name of our Father and all who are our brothers in Christ [this included all human genders] that family brings about a responsibility to speak out for all who are like us, when injustice is done to Christians.

What if Ahasuerus were reincarnated and hosted a ‘game show’ in the Fifties?

By seeing the fall of Israel and Judah as the physical body’s natural expulsion of the placenta and baby, because it could no longer grow in that environment of “the mother’s womb,” the return to Jerusalem must be seen as a newborn being placed to the mother’s breast to suckle and be nourished. Still, the Jews were not given anything by the Persians that they had not been given by the Babylonians, or even the Greeks and Romans that would follow. The “freedom” they experienced was still slavery to the will of higher powers. No deeds to property were given or returned. This is the flaw of philosophies such as “democracy,” as “freedom” is an illusion, such that one cannot ever be free until one accepts life in the material world as being a necessary slavery, in the same way that being bound inside a mother’s womb is no different. Freedom comes when one’s soul marries Yahweh and experiences the inner peace that knows the future means an eternal love of servitude to the King.

The character named “Haman” must be seen as metaphor for what the name means in Hebrew. According to Strong’s, the name means “to rage, be turbulent.” According to Abarim Publications, they say the name was probably Persian and the true meaning has been lost. However, the Hebrew leads one to conject it meaning “Unique, Magnificent, Illustrious; Certainty, Trustworthy; and/or Noisy Bunch.” Seeing how Haman is identified as “Haman the Agagite or Haman the Evil,” who was a high-ranking advisor or minister to Ahasuerus, this makes him be a parallel to the wisdom loved by Solomon. As such, his character reflects the flaws of a ‘big brain,’ especially when it is making deductions based on external stimuli and historical data, not being divinely led by Yahweh. It is this form of knowledge that gains the ears of high dignitaries, often leading them to approve evil agendas, because of misplaced trusts.

It is not coincidence that the method of execution in this story of Esther is by hanging. That typically causes the neck to snap, severing all nerve connection to the brain. For the gallows to be “fifty cubits high” [75 feet], it would be the equivalent of five stories high. The symbolism of “five” [the numerology of “50” is: 5 + 0 = 5] must be seen as relative to the “five” books of the Torah. Thus, the ‘big brain’ of Haman planned to execute the Jews for their belief in their God; but the turn about that is fair play says it was the God of the Jews that destroyed Haman, gaining them freedom from oppression in Persia. Just as they had been freed from the oppression of Egypt, when the plagues of Moses could not be matched by the priests [advisor ‘big brains’] of Pharaoh, they were free to live outside the womb from where they were born.

The character named “Mordechai” is said by Abarim Publications to mean “Of Marduk, Of Bitter Oppression,” where “Marduk” was the “Bull Calf Of Utu (the solar deity).” He was also an advisor to the king, along with Haman, but he refused to prostrate himself before Haman. That caused Haman to plot to kill Mordechai and all Jews like him. Mordechai was a cousin of Esther, but he raised her like a father; and, it was his knowledge of the king wanting to find virgins to dance for him that he brought Esther to that event. She was chosen by Ahasuerus, becoming a queen, which led to her being offered her wish to be granted. As such, Mordechai reflects the opposite of the ‘big brain,’ as his wisdom was from divine sources; so, he was led by Yahweh.

The failure of modern Christianity is seen when female characters in the Holy Bible [Old Testament] become some form of goddess worship, such that special classes are offered but “Women Only” are allowed to attend. This is the essence of female subservience to men, allowing men to be the dominators and controllers of women. All Biblical characters are reflections on oneself, regardless of human gender, because all reflect on souls, which are all sexless. Because these Biblical characters are studied separately by sex, not seen as reflections of all Christians, regardless of their human gender, women characters [which are fewer] seem to be nuggets of wisdom only for the ladies of Christianity. In the same way that women cannot feel their role is to be seen reflected in David and Jesus as wives of Yahweh [through their souls being Anointed by His Spirit], men do not dwell on how someone like Esther projects a need within them. Thus, the ‘big brain’ continues to try and destroy the faith of those seeking the truth, forcing all to be reduced from souls seeking salvation, to being bodies of flesh that identify by their reproductive organs.

As an optional “First Reading” to be read aloud on the eighteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is to be led by the Spirit of Yahweh. Esther was not seeking to become a queen; and, she did not see that title as anything more than “wife” of a king. She did not try to act ‘like a man’ and step up onto a soapbox and proclaim how there is injustice in the world. She never let the ‘big brain’ lead her, just as Mordechai did not. She spoke the truth, led by Yahweh – her divine Husband – and Ahasuerus responded for right, because he was a king that valued wise advice.

So many in Christian ministry today try to position themselves as high and mighty, based on how many diplomas from universities and seminaries they possess. They build themselves up fifty cubits in height, planning to hang anyone who dares challenge their knowledge of the Holy Bible. Then, a simple wife of Yahweh can have them hanging by their own words of error. Therefore, it is much better to offer one’s soul to Yahweh, give birth to His Son, and let Jesus Christ do all one’s talking. Yahweh has All-Knowing abilities, greater than any school on earth.

Language, Numbers, Teaching

Numbers 11:4-6, 10-16, 24-29 – No more frat parties!

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The rabble among them had a strong craving; and the Israelites also wept again, and said, “If only we had meat to eat! We remember the fish we used to eat in Egypt for nothing, the cucumbers, the melons, the leeks, the onions, and the garlic; but now our strength is dried up, and there is nothing at all but this manna to look at.”

Moses heard the people weeping throughout their families, all at the entrances of their tents. Then Yahweh became very angry, and Moses was displeased. So Moses said to Yahweh, “Why have you treated your servant so badly? Why have I not found favor in your sight, that you lay the burden of all this people on me? Did I conceive all this people? Did I give birth to them, that you should say to me, ‘Carry them in your bosom, as a nurse carries a sucking child,’ to the land that you promised on oath to their ancestors? Where am I to get meat to give to all this people? For they come weeping to me and say, ‘Give us meat to eat!’ I am not able to carry all this people alone, for they are too heavy for me. If this is the way you are going to treat me, put me to death at once—if I have found favor in your sight—and do not let me see my misery.”

So Yahweh said to Moses, “Gather for me seventy of the elders of Israel, whom you know to be the elders of the people and officers over them; bring them to the tent of meeting, and have them take their place there with you.

So Moses went out and told the people the words of Yahweh; and he gathered seventy elders of the people, and placed them all around the tent. Then Yahweh came down in the cloud and spoke to him, and took some of the spirit that was on him and put it on the seventy elders; and when the spirit rested upon them, they prophesied. But they did not do so again.

Two men remained in the camp, one named Eldad, and the other named Medad, and the spirit rested on them; they were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. And a young man ran and told Moses, “Eldad and Medad are prophesying in the camp.” And Joshua son of Nun, the assistant of Moses, one of his chosen men, said, “adoni Moses, stop them!” But Moses said to him, “Are you jealous for my sake? Would that all Yahweh people were prophets, and that Yahweh would put his spirit on them!”

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This is the Track 2 optional “Old Testament” reading that can be chosen over a reading from Esther 7 & 9, on the eighteenth Sunday after Pentecost [Proper 21], Year B, according to the lectionary for the Episcopal Church. If this option is chosen, then it will be paired with a partial reading from Psalm 14, which sings, “The law of Yahweh is perfect and revives the soul; the testimony of Yahweh is sure and gives wisdom to the innocent.” Those will precede an Epistle reading from James, where the Apostle wrote, “Are any cheerful? They should sing songs of praise.” All will accompany the Gospel reading from Mark, where Jesus told his disciples, “If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea.”

I published my views on the whole reading the last time it came up in the lectionary cycle [2018]. That commentary can be read by searching this site. The last five verses were also read on Pentecost Sunday [2020], with those views [plus those on an Epistle reading] also can be read by searching this site. As my prior observations still hold merit, I invite readers to read those offerings and compare them to what I offer here today. I welcome comments, questions, suggestions and correction, at all times.

First of all, in 2018 I was not pointing out how Moses had written “Yahweh” every time he referred to what the translators like to call “Lord.” I now see how such an address must be seen as like some early American Christian immigrants, when a married couple would address one another as “Husband” or “Wife,” never by their actual names. If one were to be comfortable doing that in today’s society, where marriage simply means ‘sex object that one is willing to take a gamble on,’ calling a spouse by a generic title would be smooth. One would never have to learn a name, as “Husband” or “Wife” would be a ‘fill-in-the-blank’ generic for ‘spouse of the year.’ In the case of “Yahweh” versus “Lord,” there are many “lords” who run the lives of human souls: Money, Sex, Drugs, and Rock-n-roll [a.k.a. Idolatry of Entertainers]. To reduce “Yahweh” to a generic name means that can raise the question, “Which “lord” are we talking about?” Such a question shows just how lame one’s faith is, based on a soul worshiping “self” as “Lord,” not ever considering any need to marry one’s soul to “Yahweh,” in order to earn eternal salvation Therefore, in the above translation, one will see that I have placed in bold type the reality of what was written in the Hebrew text.

[Logic point: If you are going to call Yahweh “Lord,” why not call Moses “the man”?]

In verses 4-6, the concept of how long the Israelites had been wandering with Moses and Aaron [and the Tabernacle with the Ark and the Covenant, thereby Yahweh] needs to be realized. To spend forty years away from the hustle and bustle of the ‘big city’ has to be seen as the children of Israel needing two generations to pass, simply to rid their minds of their addictions to worldly lusts, and become strengthened by Spiritual marriage. These verses say those brains were still resistant to a divine marriage between their souls and Yahweh’s Spirit. This is even when Moses was so Anointed by that Spirit that his face glowed so brightly it scared the people. This means these verses should be read [as all between Exodus and Joshua] as though the first true seminary had been created, with Moses the Head Master, Aaron the Head Priest, the Tabernacle the place of worship on campus. All the Israelites must be seen as the students [who signed up, were admitted, and who paid the fees of admission]. The elders can then be seen as the ‘senior class.’

Boohoo. We remember when we were young and stupid and we want to be that again! Boohoo.

The Torah is not to be read simply as a history book. The Holy Bible is a living text that has to be seen more as a reflection on all history; so, the waywardness of the Israelites reflects upon the waywardness of human beings always. In the comparison to a seminary, many are placed purposefully away from metropolis environments, where students are then forced to apply their study skills to the mastery of whatever degree program they have entered. The students of seminaries might be older in years on earth (many with prior degrees from colleges or universities), so they are re-entering the educational environment to be retrained in how to work for a religious organization. When they graduate and take jobs as hired hands in those religious organizations, they then apply the same education they learned onto their flocks. Still, the return to a university setting immediately brings back the child that wants to play, more than work and study. Because most students do as little as possible and see a learning environment as a playground to escape and party wildly, the complaints found in verse 4-6 must be read as an age-old statement of the students always saying, “When will this school life be over, so we can go back to being like we were before!?!?”

One must want to be there voluntarily; and even when there seriously, the presence of one crying baby in the nursery makes all the babies begin to cry.

When one realizes the truth of becoming a child of Yahweh, where “Israelite” means “One Who Retains God,” where “el” is less about naming Yahweh and more about saying one is an “elohim,” this is always the point of religion. A religion is not meant to be a place to go sit and learn some stuff, then party hardy when not in a desk or pew, because it is meant to be a lifestyle that one never strays from. That commitment is why marriage is the only way one’s soul can lead a body of flesh to not always want the fun things, never wanting to do the sacrificial things. Marriage of a soul to Yahweh brings inner rejoicing; and, ministry in pairs means two will share plenty of good times together. Those good times come from helping others see that light of truth, which is not found in the things the world loves to flash before our eyes.

This is why everyone who claims to be a Christian must see himself or herself as Moses, who regularly is in communication with Yahweh [not some generic lord]. Aaron is one’s partner in ministry. Thus, when we read, “Then Yahweh became very angry, and Moses was displeased,” that should say YOU are displeased when people claiming to be Christians are bellyaching: “Woe is me. I am a homosexual and if I engage in same sex with another, I am judged as bad. I call myself Christian, so I should be forgiven all my sins because I believe that is why Jesus died.” Such arguments are why it is hard to be truly religious today, when there still is as “weeping throughout their families, all at the entrances of their tents,” because poor babies missed “the cucumbers, the melons, the leeks, the onions, and the garlic” that used to make sinful life so much fun.

The children of Israel [remember, that is a name that means “He Retains God”] were in Moses’ seminary by choice. All the rest of the world was not there. The rest of the world was allowed by Yahweh to remain where it was; so, anyone who wants to sin and feel okay with sin needs to rejoin the rest of the world and stop pretending to be something chosen by God. The meaning of “He Retains God” says one’s soul has married Yahweh and taken on His name. Whatever one did before that sacred union [when all human beings know sin up close and personal] ceases to be, from then on, for eternity [souls never die]. Heaven is not divided into sections, where the gays are over there and the murderers in that place, with Saints getting the preferred housing. Heaven is the presence of Yahweh, and sin is not allowed where Yahweh is.

A true Christian, as one whose soul is just as Anointed as was Moses’ [a true Christ], should hear himself or herself saying to Yahweh, “They [the souls failing Yahweh] come weeping to me and say, ‘Give us meat to eat!’ [meaning, “Allow us to sin as before!] I am not able to carry all this people alone, for they are too heavy for me.” That says Moses knew all he could do was be Jesus reborn [thousands of years before Jesus was born] and demonstrate true faith before others, so they too could be like Moses [Jesus reborn]. Other than that, there is nothing more one can do. Each soul has to save itself; and “Jesus” means “Yah[weh] Will Save.” It is up to each individual to marry Yahweh, become His wife, and let Him impregnate one’s soul [“Receive the Spirit”], so one’s soul gives rise to the soul of Jesus resurrected [regardless of where on history’s timeline one is].

Now, this reading is an optional selection because the Gospel reading from Mark tells of disciples coming to Jesus, saying they saw someone they did not know casting out demons in the name of Jesus. Here, Joshua son of Nun came to Moses saying basically the same thing: “adoni Moses, stop them!” In that, I have restored the Hebrew text that has erroneously translated as if Joshua said, “My lord Moses.” The word “adoni” is like the world “elohim,” in the sense it says Moses was married with Yahweh, so he was one of His “lords” on earth, possessed divinely by Yahweh’s Spirit. Joshua was a strong guy, who easily could have killed Eldad and Medad, keeping them from prophesying in the camp as freewheelers, not part of the secluded party of prophesying that was going on by Moses. That says others can be touched – they were seniors in the seminary after all, so they had learned a few things – without having to be standing by Moses [or Jesus] for Yahweh’s hand to touch them. That says, if one wants to know Yahweh through marriage, one does not need to be blessed by some university professor. One needs to apply to the school of Divine Marriage and pay the tuition that opens one’s heart to receiving His Spirit. It is more rewarding than a sheepskin to hang on the wall in an office, afforded one by an employer.

As an optional Track 2 reading chosen over the Esther 7 reading, one needs to see how the grumbling that angered Yahweh in ‘Moses’ school for freed Israelites’ is the same as Yahweh being angered at the thoughts of Haman, who prepared a gallows to hang Mordechai and all the other Jews in Susa. Moses could have easily killed enough Israelites, so that those left alive would have said, “Okay. We get your point! We believe!” However, that does little to lean souls towards saying, “Yes,” to Yahweh’s marriage proposal. On the other hand, give them a taste of the Spirit, so they run amok in divine ministry [a real frat party at a seminary], frightening others like Moses without his veil on, that sends a stronger message to others. To have King Ahasuerus kill Haman and establish a day of recognition for that event says, “Evil was defeated today.” That is like Yahweh’s Spirit falling on the two who did not attend the meeting as instructed; so, Eldad and Medad learned just how wrong their souls had been, in the same way Haman’s did when hung to death on his own device built.

As a reading to be read aloud on the eighteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson to receive is the realization that complaining about the way the world is does nothing of value. The material universe is the only place that sin can exist; so, sin cannot be stopped here. The only world that matters is the fleshy body that surrounds a soul – yourself [a “self” equals a “soul”]. One must sacrifice one’s own soul, so all the delights of a world that can only offer sins and death [then reincarnation or hell, for the losers] are willingly denied. One needs to be cut loose from one’s addictions of the past and let Jesus be reborn within.

With Jesus living within one’s fleshy body, he will then become the “Lord” of that tabernacle, who reads all applications from the world that want to pollute a true seminary. Jesus reborn will reject all outside influences from admission, if they have no value being in one’s life. Having never known what past addictions had called, one’s soul is no longer lusting for what was, therefore no longer complaining. That is what true ministry for Yahweh means. You live like Jesus reborn, not worrying about what used to be. Everything is then rejoicing about what has come and will always remain.

James, Language, Teaching

James 5:13-20 – Praying for a miracle

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Are any among you suffering? They should pray. Are any cheerful? They should sing songs of praise. Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven. Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective. Elijah was a human being like us, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again, and the heaven gave rain and the earth yielded its harvest.

My brothers and sisters, if anyone among you wanders from the truth and is brought back by another, you should know that whoever brings back a sinner from wandering will save the sinner’s soul from death and will cover a multitude of sins.

——————–

This is the Epistle reading to be read aloud on the eighteenth Sunday after Pentecost [Proper 21], Year B, according to the lectionary for the Episcopal Church. It will follow either a Track 1 or Track 2 pair of readings, depending on the church’s schedule. Track 1 will present Esther 7 and her making a wish for her king to save her cousin-father figure, Mordechai, whom Haman planned to execute for being a Jew. The Track 2 offering will feature Moses and Yahweh becoming angry at the constant grumblings of the Israelites, causing Yahweh to fill the elders with His Spirit, so they prophesied. The accompanying Psalms sing of the protection Yahweh brings His wives [“elohim”] and the rewards that come from divine marriage of a soul to His Spirit. All will accompany the Gospel reading from Mark, when disciples reported a stranger casting out demon spirits in the name of Jesus; so, Jesus told them, “If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire.”

I wrote about this selection the last time it came up in the lectionary cycle [2018] and posted it on my website then. That commentary can be read by searching this site. In my observations then, I focused on the terminology of the Greek text and explained James’ focus on prayer. I stand behind my views expressed in 2018 and I welcome all to read that article and compare it to what I will add here today. I will try not to rewrite that already said, as I plan to address this reading selection from a position that links it with the other readings of the same Sunday.

When this Epistle selection is seen as relative to the readings from Esther and Numbers, the element of “prayer” presented by James must be seen. Even the Gospel reading from Mark must be seen as the prayer written of by James as being present. Those readings need to be reviewed now, in order to see how James wrote words about divine prayer, which manifest in the other readings.

In the Esther reading, one must assume that Mordechai and Esther were not typical Jews, but those whose faith in Yahweh made their souls be married to Him. They were his “elohim,” as both a male human being (Mordechai) and a female (Esther). In essence, when King Ahasuerus asked Esther what he could give her, she offered her prayer. She said, “Let my life be given me—that is my petition—and the lives of my people—that is my request.” Her prayer was answered. That was not because she was a Jew and that was not because she was a queen. Her prayer was her love of Yahweh and those who also loved Yahweh; so, she had not given deep thought about what she wanted, as much as she cared for the freedom of all Jews to worship Yahweh.

In the Numbers reading, we read how the Israelites selfishly prayed, “If only we had meat to eat! We remember the fish we used to eat in Egypt for nothing, the cucumbers, the melons, the leeks, the onions, and the garlic; but now our strength is dried up, and there is nothing at all but this manna to look at.” Yahweh heard those prayers and was angered. Moses heard weeping from every tent, which made Yahweh angrier and Moses displeased. The answer to the prayers of the people was not to bring them all the foods of Egypt, but instead to bring the Holy Spirit upon them. After all, they were not on a forty-year camping trip that never ended in order to get what they wanted. The Israelites were learning to give up all the worldly pleasure of the past and find the love of Yahweh that would unite His Spirit to their souls. That is the lesson of the wrong kind of prayers being sent forth by Yahweh’s children, where the answers to those prayers is a ‘Come to Jesus” experience.

In the Gospel reading from Mark, where disciples came complaining to Jesus that someone was casting out demon spirits in the name of Jesus, when he was not one of Jesus’ disciples [who had been given the soul-spirit of Jesus for intern ministry], Jesus told them whoever is not against us is for us. Obviously (in my mind), the person seen by the disciples had been previously in contact with Jesus, where that contact was the answer of his prayers. That says prayers are a matter of faith (more than belief), such that faith is a statement about one’s soul having married Yahweh. Prayer is then an instrument to be used by the wives of Yahweh, who are empowered to be Christs in the world.

With these connections to prayer seen, then when James asked, “Are any among you suffering?” the question is about persecution because of one’s faith. Ministry means being sent as Jesus out to do the works of faith; but Jesus knew rejection would be a typical result. The answer James offered is to talk to Yahweh.

When James then followed his first question with another that asked, “Are any cheerful?” this speaks of the presence of Yahweh’s Spirit with one’s soul and the resurrection of His Son in one’s flesh, which is an amazing reason for rejoicing. James then said to sing songs of praise. This can be the Psalms of David that Jews typically memorized [like ‘Ole Time Religion’ favorites], but David was moved by the presence of Yahweh’s Spirit, so David made songs that Yahweh spoke through him. Thus, James was saying prayer is being able to be the voice of Yahweh, for all to hear.

In my 2018 analysis, I pointed out the meaning of the Greek that says “sick.” I do not need to restate that now. However, James advising that the “sick” should “call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord.” That needs more understanding.

People called “charismatics” have long existed. They were around before Jesus was born. There is much that can be said about the powers of enthusiasm and positive thinking. There are courses that can be taken [at a price], where one can train oneself to be ‘the best you can be.’ That works until is doesn’t. These days there are no “elders of the church” who can “anoint” anyone with anything more than “oil.” No oil purchased from a store will make one be “in the name of the Lord.” There are plenty of people [some even well-intentioned] that like the idea they can “anoint in the name of the Lord,” but when James said have them “pray over them,” this means the “oil” is spiritual, not physical, coming from prayer.

Recently, I saw an Internet posting about a man named Rife, who theorized cancerous tumors emitted electromagnetic frequencies, which could be determined and a counter frequency applied [called “radionics”] that would kill the microbes and viruses, thus curing one of disease. He invented what is called a “Rife machine,” which his application said had a high cure rate, with no dangerous side effects. Unfortunately, tests since have not been able to duplicate his success rates, causing the machine to be deemed a hoax by the American Medical Association. People have continued to show faith in his ‘science’ and died due to rejecting normal cancer treatments, leading to lawsuits against those selling the Rife machines as legitimate treatment.

The point I want to make about this is people told they are going to die [the reality of the Greek word meaning “sick”] will do anything to stay alive as long as possible, with many seeking ‘miracle’ cures. Faith healing is something that falls into the category of a Rife machine, in the sense that it becomes fear of death that is known to exist in all human beings, so there are those who take advantage of those willing to pay anything to stay alive. Medicine can find no reason to verify prayer as having more positive effect than a Rife machine. Still, the industry that makes trillions of dollars treating disease, knowing treatment (without cure) keeps business booming, has no interest in furthering the concepts from which the Rife machine was born [he ran out of money and went bankrupt, going to his deathbed stating his belief that radionics would indeed cure cancers], because there is no money to be made from real miracle cures. Thus, there are few supporting James’ suggestion that prayer by elders of a church is something those with terminal disease should consider seriously.

Prayer must be realized to be only of true value when it is a communication between a soul married to Yahweh. Jesus said Yahweh will know one’s needs, before one can formulate the words to express that need in prayer. What James is saying in verse fourteen should be heard as the truth of last rites. While this seems to be some institutional work of clergy [the same with “Confession”], if the clergy is not a soul truly married to Yahweh and if the soul in a body of flesh about to die has not been a Saint [marriage to Yahweh brings this state of being to be], then it is much ado about nothing. James is referring only to those souls that have become Yahweh’s wives and given rebirth to His Son. To have Jesus be “an elder of one’s church” [of true Christians], then death does not necessarily mean the end. One can be resurrected, like Jesus raised Lazarus, because bringing in Jesus for last rites can mean resurrection [if Yahweh needs one to serve Him some more in the flesh]. That becomes a true miracle, which can only come when prayer is more than some tossed around word.

James wrote, “The prayer of the righteous is powerful and effective.” The key word there is “righteous.” That word is impossible to realize by a soul unmarried to Yahweh. That state of being can only come by Jesus being resurrected within one’s soul-flesh, so one’s soul submits to the Will of God and His Son then directs one’s flesh so it rejects all influences to sin. Being “righteous” can only come when Jesus has been truly reborn into the flesh. Thus, prayer is “powerful and effective” when it is Jesus doing one’s praying. This can be done by all who seek that power and effectiveness; but only when one’s self-ego has been lowered, in submission to Yahweh, when a soul unites with His Spirit. That death of one’s ego allows for the new ego – that of Jesus – to possess one’s body of flesh and lead it down a path of righteousness.

Lately, I have monitored a Facebook group page, where Episcopalians routinely pander to others in that group for prayer. They are free to ask others to pray for those sick [mentally and physically] and dying. In between asking for prayer assistance, they ask questions that condemn any and all who do not think the way they think, belittling anyone of true faith that sees the Episcopal Church as effective as a Rife machine in bringing souls to marry Yahweh. This means that prayer, as the Apostles wrote about it, is wholly misunderstood and really does not want the truth to be discovered. That reason is also, “There is no money in it.” Churches would all go out of business if the people seeking truth from Yahweh to lead their lives were taught that prayer means marrying one’s soul to Yahweh and submitting one’s flesh to being Jesus resurrected. Then, after eternal life has been gained, there can never be any worry about what happens to mortal flesh [it all dies eventually].

In the last verses [19 & 20], James wrote, “If anyone among you wanders from the truth and is brought back by another, you should know that whoever brings back a sinner from wandering will save the sinner’s soul from death and will cover a multitude of sins.” This focus begins with finding the truth, with the truth being the knowledge that comes from a soul’s marriage to Yahweh. The world is mostly lost and far from the truth, especially when it comes to understanding the meaning of “prayer.” The roots of “sinning” are based on a self [“self” equals a “soul”] being alone in its decisions regarding its flesh. Self-worship forbids one from marrying Yahweh. A soul must sacrifice self and submit to the Will of Yahweh. Being brought back from wandering means being reborn as Jesus. That resurrection means death is meaningless, when one’s soul has been assured eternal life. Sins will forever cease when one has become the Christ reborn.

As an Epistle reading to be read aloud on the eighteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to understand “prayer” as one being able to hear the voice of God, and thereby tell God how one feels. Ministry cannot bring back any lost sheep, when oneself is just as lost. Ministry should not promote “prayer” as some Rife machine that usually does not work, but “Man, when it works, Wow!” One must know “prayer.’ Then one must become the answers of other’s prayers, so one has been sent by Yahweh, as Jesus reborn, to make contact with the seekers of faith.

Language, Mark, Teaching

Mark 9:38-50 – Learning not to persecute true Christians

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John said to Jesus, “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.” But Jesus said, “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us. For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward.

“If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell. And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, where their worm never dies, and the fire is never quenched.

“For everyone will be salted with fire. Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another.”

——————–

This is the Gospel selection to be read aloud by a priest on the eighteenth Sunday after Pentecost [Proper 21], Year B, according to the lectionary for the Episcopal Church. It will follow one of two pairs of readings that present the Old Testament and Psalms. The Track 1 pair focuses on the story of Esther and her expressing the wish for King Ahasuerus to spare the lives of Mordechai and the Jews in Persia, who advisor Haman planned to execute. Psalm 124 sings, “If Yahweh had not been on our side, when enemies rose up against us; Then would they have swallowed us up alive in their fierce anger toward us.” The Track 2 pair deals with a Numbers reading, when Yahweh addressed the complaints of the Israelites by filling their elders with His Spirit, causing them to prophesy. Psalm 19 then is shown to sing, “By them also is your servant enlightened, and in keeping them there is great reward.” One of those pairs will precede the Epistle reading from James, where the Apostle wrote, “The prayer of the righteous is powerful and effective.”

I wrote about this reading the last time it came up in the lectionary cycle, three years ago [2018], and I posted my view on my website then. That commentary can be read by searching this site. In that article, I expressed sound views about this reading, examining the Greek text deeply. Therefore, those observations are still valid today and worthy of being read by discerning seekers of the truth. I welcome all to read those words and then compare them to what I will add today. As always, I welcome comments, questions, suggestions and corrections; but now I will take a different approach on these words of Mark, which I did not focus on before.

To begin with, I want to focus on the element of divine marriage that is stated in the Greek of these words. When John [of Zebedee] said “we saw someone casting out demons in your name,” the Greek words “en tō onomati sou” literally translate as “in this name of you.” There, the use of “onomati” must be read within the scope of meaning that is “name, authority, cause,” (Strong’s Definition) as well as “character, fame, and reputation.” (Strong’s Usage) The genitive case of “sou,” which is the possessive form of “su,” as “yours” [from “you”] is stating the marriage of Jesus’ soul to the soul of the stranger, said to be using Jesus’ “name.”

A statement “in the name of” says one of two things. First, it is a statement of one’s father, where his children share his name. John of Zebedee is a name that says John is the son of his father named Zebedee. Second, it is a statement of relationship to a brother of the same father. Jesus is the Son of man, meaning the Son of Yahweh in the flesh; so, the stranger was stating he had the same name as a brother of Jesus, because they shared the same Father. In this way, James [of Zebedee] the brother of John, could say “In the name of John,” because both brothers shared the same name. Still, John was not a female, but a wife was identified by the husband who possessed her, such as Mary of Clopas. That name is identifying a woman as being in the name of her husband. Therefore, “in the name of you” states familial relationship, which says a stranger was seen saying his relationship with Jesus gave him the ability to cast out demon spirits.

When Jesus was heard to say, “Whoever is not against us is for us,” the Greek written says this: “hos gar ouk estin kath’ hēmōn , hyper hēmōn estin .” This literally translates to say, “who indeed not is against us , on behalf of us is .” In Mathew 12:30a is a similar quote, where Jesus said, “Whoever is not with me is against me.” In that, the Greek word of focus is “emou,” rather than “hēmōn.” In “emou” the genitive case [possessive form], in the singular number, which is stated for “egṓ,” or “I.” The word “hēmōn” is the genitive case [possessive form], in the plural number, which is stated for “egṓ,” or “I.” As such, the same thing is said in both places, where the stranger casting out demons in the name of Jesus was “us” as the plural of Jesus, through divine possession. Jesus was the singular soul possessed by the Father, when he used the singular “emou.”

Now, I understand that the way I am explaining this text seems to be against all standard translations of Greek to English, as nobody would ever use the plural possessive of “us” and mean dual souls inhabiting one body of flesh. This is just one of the many examples of how the depth of true meaning is written in plain view, but carefully hidden from the wise and intelligent. There is certainly a case to be made for Jesus speaking normal talk and Mark writing normal talk down. However, faith says one recognizes Yahweh’s divine hand was in play in everything said and written; so, there is a normal way to read the words and then there is a Spiritual way to read the same words.

This reading from Mark, as read on this Sunday, appears in a vacuum, as if nothing prior had happened, before John went up to Jesus and began this line of conversation. In reality, the broad view or whole scope connects this to last Sunday’s reading, when Jesus called his twelve disciples close to him, when he told them: “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.” In that, Jesus said (in Greek), “dexētai epi tō onomati mou , eme dechetai ; kai hos an eme dechētai , ouk eme dechetai , alla ton aposteilanta me .” This is five segments of words that must be read literally in English as such:

“shall receive in the name of me ,

me receives ;

kai who might me shall receive ,

not me receives ,

but him having sent me .”

This says anyone who welcomes the birth of a boy in the name of Jesus then Spiritually receives the soul of Jesus [“me”] AND IMPORTANTLY (from the use of “kai”) if one does receive Jesus [“me”] that is not all [“not only me”], as he or she will receive the Father who sent Jesus into them [“the one who sent me”]. So, after Jesus said that to the twelve, that receipt of Jesus into others brought back to John’s memory how they had tried to stop a stranger from casting out demons in the name of Jesus. It dawned on John of Zebedee that what Jesus had just said could explain what he and the others tried to stop.

This brings up their actions against strangers being Jesus reborn as being selfishly misguided. When Jesus said, “If any of you put a stumbling block before one of these little ones who believe in me,” the “little ones who believe in me” are the example of John the Beloved, who Jesus brought into the middle of the twelve, beginning his teachings of acceptance. It is “little ones who believe” that connects this Sunday’s reading to last Sunday’s reading. Jesus then commenced to tell the disciples what stopping the advent of true Christianity would mean.

He first said, “it would be better for you if a great millstone were hung around your neck and you were thrown into the sea.” That would be an act of self-inflicted death. Death means the soul has no time left to repent and make the necessary arrangements to marry Yahweh [according to His schedule]. To act out selfishly against a soul one does not recognize as Jesus reborn is then spiritual suicide.

Jesus then said, “If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire.” Here, the blame is not on causing another to “stumble” [“skandalizó”], but the acts against another in the name of Christ that cause oneself to “stumble” [“skandalizē”]. By placing focus on one’s “hand” [“cheir”], this says if one refuses to offer a helping “hand” to one in the name of Jesus,” then that refusal will condemn your actions. Thus, one should immediately do everything possible to help those in that name spiritually. To let petty jealousies condemn one’s soul to hell is faithless.

Then the focus was on feet, when Jesus said, “if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell.” Here, rather than offering a hand to those in the name of Jesus Christ, the state of being that is not in that holy name is failing to reach out and be touched by Yahweh, so one is not walking the path of righteousness that one in that name does. Staying away from a commitment to Yahweh is then another form of self-condemnation, where one’s soul will never reach eternal life in heaven.

Jesus then added how one’s failure to see to this list of self-punishing acts that need to be avoided. He said, “And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, where their worm never dies, and the fire is never quenched.” This is stating denial that souls can marry Yahweh. It is denying that Jesus can be reborn in other bodies of flesh, at the Will of the Father. If one refuses to see the dual meaning in the words written in sacred texts, only seeing them as having one possible meaning – YOUR SELFISH WAY OF UNDERSTANDING – then one is refusing to see the truth that is right before your eyes.

Seeing with two eyes is called “binocular vision,” which allows for depth of field. This is seeing two ways merged as one, so this is the way humans have been taught to see. That dual vision Has one place primary focus on the material, and physical, refusing to accept that there is a soul that is invisible. The soul and the spiritual exist in divine Scripture AT THE SAME TIME standard language rules forbid seeing beyond the normal. Binocular vision means the normal leads one to look deeper; but one needs to see the truth for oneself [which I am trying to teach how to see it for yourself], taking the time to see two separate fields of vision. That demands personal work that (with practice) becomes the ONLY WAY to see Scripture [once you learn how to see with “one eye”].

This past January [2021], I wrote about Matthew quoting Jesus about the salt of the earth. I refer you to read that short commentary that explains salt cannot lose its saltiness. That can be read by searching this site. When you understand that, to read how Jesus said [Mark 9, NRSV]: “For everyone will be salted with fire. Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another.” That means have life in your body of flesh. Life comes from a soul being married to Yahweh. Without the “salt of life” one is a dead man [or woman] walking. To lose your saltiness is to die and go to hell. Therefore, the lesson here is “Have life in your souls, and be at peace with one another.” One another means your submissive soul and the resurrected soul of Jesus that enters your body of flesh, giving it eternal life.

As a reading to ponder on the eighteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to stop trying to make Scripture meet your selfish needs and sinful failures and accept that there are strangers that have already been truly touched by Yahweh, reborn as His Son, and it is not your role to get in the way. So many men and women ‘of the cloth’ are nothing but selfish followers of Jesus, who want to rid the world of anyone who does not march to the beat of their drum. They need to understand this message is sent by Yahweh to slap them across the face with their failures: to lend a helping hand to true Saints that do not dress up like fancy Dans and prima Donnas, to pretend to be pious. Sainthood means walking a path of true righteousness, by submitting one’s soul to Yahweh and becoming His Son reborn. To see the truth of Scripture, which no seminary on earth can teach, demands one’s soul be committed to Yahweh and be led to see the truth of His Word [not some best selling religious author’s moneymaking ideas].

Language, Psalms, Teaching

Psalm 124 – Escaping the snare

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1 If Yahweh had not been on our side, *

let Israel now say;

2 If Yahweh had not been on our side, *

when enemies rose up against us;

3 Then would they have swallowed us up alive *

in their fierce anger toward us;

4 Then would the waters have overwhelmed us *

and the torrent gone over us;

5 Then would the raging waters *

have gone right over us.

6 Blessed be Yahweh! *

he has not given us over to be a prey for their teeth.

7 We have escaped like a bird from the snare of the fowler; *

the snare is broken, and we have escaped.

8 Our help is in the Name of Yahweh, *

the maker of heaven and earth.

——————–

This is the Track 1 accompanying Psalm to the Old Testament reading from Esther 7, which will be read aloud in unison or sung by a cantor on the eighteenth Sunday after Pentecost [Proper 21], Year B, according to the lectionary for the Episcopal Church. If a church is on the Track 1 schedule, then this will follow Esther saying, “If I have won your favor, O king, and if it pleases the king, let my life be given me– that is my petition– and the lives of my people– that is my request.” That pair will precede an Epistle reading from James, where the Apostle wrote, “if anyone among you wanders from the truth and is brought back by another, you should know that whoever brings back a sinner from wandering will save the sinner’s soul from death and will cover a multitude of sins.” All will accompany the Gospel message of Mark, where Jesus said, “For everyone will be salted with fire. Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another.”

In the English translation above, you will not that in four places I have restored the name of “Yahweh” in bold text, which was written in the Hebrew text of David. This proper name [“the name of the God of Israel” – (Strong’s)] has erroneously been translated as “Lord,” which for centuries has caused people claiming to be “Christians” to call Yahweh their “Lord,” when in truth that is a lie. This misdirection has the effect of making it easy to see Yahweh as some unseen President or Prime Minister, who one might have voted for, while never personally knowing. If Yahweh has become your “Lord” in this way, then like those who claim to serve under a President and a Prime Minister, you will act accordingly and do as you please [sin] thinking the government is not watching closely. Yahweh is not like the government, as He sees all and knows all. Your soul depends on knowing His name, so it can establish a personal relationship with Him.

Psalm 124 is potentially read or sung aloud on three occasions in the Episcopal lectionary cycle, with the only time it is assured to be presented being Holy Innocents day, which is not recognized on a Sunday. This Psalm will be an option once in Year A [Ordinary after Pentecost season] and here in Year B. This means it could be recognized every year [by the devout Episcopalians], every other year or less frequently [by regular Episcopalians]. It is announced by David [although not read aloud] to be one of his songs of ascent, meaning it would have been chanted as priests or the people approached the Tabernacle, ascending the steps carved into Mount Ophel.

Verse one literally translates into English saying, “if not Yahweh committed remained ; to say now Israel”. This is a very important verse that has David speaking the truth. To translate it as saying, “If Yahweh had not been on our side” makes “Yahweh” be like some giant, like Goliath, who [for whatever reason] was some ‘bigger than the average bear’ [a Yogi-ism] ally. This makes Yahweh out to be some paid servant, which is wrong to think.

The Hebrew word [transliterated] “še·hā·yāh” stems from “hayah,” which means “to fall out, come to pass, become, be.” (Strong’s) According to Strong’s Exhaustive Concordance the word can be translated as “become, altogether, accomplished, committed, like, break, cause,” with the root said to be “to exist.” This is then stating a change of state that comes from Yahweh, where it is important to see the Covenant as vows of “commitment.” The word has been translated as “committed” in Scripture. [NASB translations] Thus, “if not Yahweh committed” in marriage of their souls to His Spirit, then Yahweh would be like Yahweh is to all human beings on earth – unknown and not involved.

The Hebrew word “lā·nū” is said to be non-translatable, but it is said to be the “third-person plural past of לָן‎ (lan)” [Wiktionary], with “לָן‎ (lan)” meaning “to stay overnight.” Other sources show the word associated with designating “we” or “us,” such that the first segment of verse one then says, “if not Yahweh committed us,” which is still a statement of marriage, where Yahweh is not committed to them [those not “us”]. However, the aspect of “remained” becomes a statement of fidelity in marriage, so the commitment was enduring.

This focus on commitment in a divine setting [which “Yahweh” brings about], then leads to the second segment of words in verse one that say, “to say now Israel.” When a divine marriage is understood as having been first said, the second segment is David saying such a marriage made the wives of Yahweh take on His name, which is said to be “Israel.” This is then not a deep focus on a nation of people, but the truth behind the name that is then reflected upon the people collectively. The name “Israel” means “He Retains God” or “God Is Upright.” That is then a statement of truth that David said all who followed his leadership could truthfully say they were the result of their souls’ marriage to Yahweh. All were those people in whom Yahweh was Retained, so their souls being married to Yahweh made them Righteous in their lives on earth.

Having gathered that as the theme statement for this song, verse two then repeats verbatim the first segment of words from verse one. Again, David sang, “if not Yahweh committed us [and remained committed],” then “when risen above men.” While the NRSV translation has the Hebrew translate as “when enemies rose up against us,” the reality says those who rightfully could claim to be “Israel” were then “elevated above” the status of ordinary “men” [mankind in general]. In this, the transliterated Hebrew word “bə·qūm” is a statement of “qum,” meaning “to arise, stand up, stand.” Anytime Scripture speaks of “standing up” or “arising,” this brings on a divine spiritual meaning, where the soul is no longer alone. The soul has “risen” through marriage with Yahweh’s Spirit. This is greater than ordinary human beings, and thus it is the truth of the words “elohim” and “adonay,” as “gods” in the flesh, who have Yahweh within them, making them become His “lords.” This is then stating how other “men rising up” to challenge those in whom Yahweh has them stand righteously will never defeat those truly in the name of Israel.

Verse three then translates literally into English as, “then lively they would have engulfed us ; when kindled with anger their faces against us”. In this, the Hebrew word “hay-yim” is rooted in “chay,” meaning “alive, living.” This must be seen as a statement of spiritual excitement, such that the divine marriage of the Israelites would give them the promise of eternal life, which is a strong aura of “life” that radiates outward onto others. Those who had previously resided in the Promised Land were then activated by that presence, so their souls also became “lively,” driven like wild beasts to attack or run from that presence. This presence would have “engulfed” the Israelites themselves, but attracted their enemies to attempt to overtake them and cast them out or devour them. This means the first segment of words in verse three speaks that the presence of Yahweh in His wives will not go unnoticed, as it will activate all souls that come in contact with His presence.

In the second segment of words, the Hebrew transliteration “ba·ḥă·rō·wṯ” is written, stemming from “charah,” meaning “to burn or be kindled with anger.” The use of “’ap·pām,” as the plural of “aph’,” meaning “a nostril, nose, face, anger,” says the presence of Yahweh will bring out the “faces” of evil, where like wild bulls their “nostrils” will flare and the fire of inner evil will erupt against the faces of Yahweh, worn by all true Israelites. This “anger” will reveal the truth of those whose souls are possessed by Satan.

Verse four then literally translates into English as saying, “then the waters would have overflown us ; a torrent , would have passed through our souls”. Here, the use of “mayim,” as “waters,” must be read as a symbolic statement of an emotional flow, rather than a physical flow of water. The element water [one of four basic elements, along with fire, air and earth] is reflective of one’s emotional being, which ebbs and flows through life, easily changing states from solid, to liquid, to gas, and back again. As such, “waters” becomes metaphor for a divine marriage, where many have become the Anointed ones [many Christs, in Greek] of Yahweh, where the Spirit has engulfed all His wives [males and females]. It is then “the torrent” that radiates outward from all who possess that inner source of Yahweh, so each body of flesh represents the high place where the emotional waters of righteousness flows downward. This is the presence of Yahweh that passes through the souls of His wives onto the land they have been given.

Verse five then continues this theme of “waters,” literally translating to say, “then would have passed through our souls ; the waters , boiling”. Here, the second segments of words from verse four are restated in variation, which is saying the Spirit of Yahweh is a flood of presence that one’s body of flesh cannot contain. The Hebrew word ending this verse is transliterated as “haz·zê·ḏō·w·nîm,” stemming from its “zedon” root, meaning “insolent, raging.” Still, Strong’s Exhaustive Concordance says “proud” is a translation for this word, saying it is rooted in “zuwd,” which means “boiling of water, i.e. Wave — proud.” That says the “torrent” of verse four is further stated here as an uncontrollable flow. That sense of “pride” is relative to the “anger faced” in verse three. Thus, David was saying the hand of Yahweh reaches out to those who have not come to know Him, as a “raging flood” of a most powerful God that cannot be defeated.

Verse six then literally translates into English saying, “to kneel Yahweh ; who not has given us prey , for their teeth”. In the NRSV translation that says, “Blessed be Yahweh!” one needs to ask, “Who on earth can “bless Yahweh or say He is blessed?” Those whose souls are married to Yahweh become those “blessed,” because the presence of His Spirit has filled their souls. That state of being not the norm then is what determines how a previous lost soul [a sinner] has been “blessed,” by no longer being one condemned to die and be reincarnated or worse [eternal pit of fire kind of alternative]. This means the Hebrew word “barak” needs to be translated as intending that one has “knelt” before “Yahweh,” which is a statement of submission and thereby marriage.

By seeing this meaning stated in “bā·rūḵ Yah-weh,” one can then assess the second segment that says, “who not has given us prey.” The “who” stated is both the Israelite souls married to Yahweh, “knelt” in subservience to His Will, who are “not” what they had been before, which is exactly like all enemies they face after divine marriage. Still, it is those “who not” are aware of Yahweh and His desire to bring all souls to Him willingly. Therefore, the projected presence of Yahweh that is uncontrollable by one’s soul-flesh is to bring all ”who not” know Yahweh. It is they who have been “given” to the wives of Yahweh as “prey” to save. While they do not know that and they come in anger, attempting to harm Israelites, they will consume their own souls, with no bites bringing harm to Yahweh’s children. David was then singing that the enemy is only an enemy until they can chew of the truth of their God.

Verse seven then sings literally in English as, “our life , as a bird has escaped from the snare of the fowlers the snare is broken , and we have escaped”. Here, importance is stated in the one word that stands alone, “nap̄·šê·nū.” The root word is “nephesh,” which means “a soul, living being, life, self, person, desire, passion, appetite, emotion.” (Strong’s) This word is completely ignored by the NRSV translation. It is ignored because they are not able to make “a soul” fit the following scenario of a bird escaping a trap. The truth of this verse depends on grasping the dual way this word can relate to both “a soul” and “a life,” in the plural number [“our”].

All human beings are souls in dead bodies of flesh, animating death so it resembles life. True “life” comes to a “soul” when it is married to Yahweh. It is then that marriage that grants true “life” and frees a “soul” from the “snare” that is a body of flesh. The aspect of a “bird” must be seen as a winged creature, which becomes a soul freed to be an angel. The relates a “fowler” to those who “lay bait or lures” [the meaning of “yaqosh,” from which “fowler” comes], who are those in the world who serve Satan and set his traps to “ensnare” souls to the death that all unmarried souls are bound. To “break that snare” [“hap-pah niš·bār”] means to be freed, so a soul can no longer be held in the realm of death that the physical universe is. The breaking of the trap is Salvation, which only comes from a soul marrying Yahweh.

Verse eight then concludes this song of ascent by literally translating into English singing, “our helper in the name Yahweh ; who made , heaven and earth”. Here, the “help” or “helper” is relative to the “escape” from the trappings of mortality. This says that the “snare” will not be “broken” by simply being trapped inside it. To “escape” demands “help.” That “help” comes through divine marriage, when one’s soul submits to His Will and is then “in the name” given by “Yahweh,” which is “Israel” – “He Retains God” or “one whose soul “Is Upright [by] God.” This union is based on “who made” the sacrifice of self-will and self-ego, so that Yahweh could make one’s soul free.

That means the freedom comes at the cost of servitude, so the remainder of one’s life in a body of flesh is “made” righteous by Yahweh, to be sent into the world as His priest. Thus, freedom means service to the “heavenly,” while still being “on earth.” The union of a soul in a body of flesh is the basic version of “heaven and earth,” but the divinity that allows for escape and the breaking of the snare of the material plane is receipt of “heaven” into one’s “earthly” body. That receipt of the Spirit is so one becomes an extension of “heaven” on “earth,” so others can be saved.

As the accompanying Psalm to the Esther reading, which is to be read aloud on the eighteenth Sunday after Pentecost, it is important to see the message of David having been a prophecy of that future event, when there still existed true Israelites in a foreign land where anger existed that others would serve a God unlike those known there. One can see how Esther and Mordechai were freed from the snare of mortal existence, because their souls were married to Yahweh and it was Yahweh’s help that led King Ahasuerus to turn the tables on Haman and destroy him by his own wicked device. Thus, the lesson to be learned at this time, when one’s own ministry for Yahweh should already be well underway, is to marry one’s soul to Yahweh and stop worrying about anyone’s anger shown against that true commitment in service to Yahweh. This Psalm sings both of the comfort that comes from trusting in Yahweh’s guidance, while also showing the traps that come from anger and rage towards others.

Language, Psalms, Teaching

Psalm 19:7-14 – A Numbers viewpoint

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7 The law of Yahweh is perfect

and revives the soul; *

the testimony of Yahweh is sure

and gives wisdom to the innocent.

8 The statutes of Yahweh are just

and rejoice the heart; *

the commandment of Yahweh is clear

and gives light to the eyes.

9 The fear of Yahweh is clean

and endures forever; *

the judgments of Yahweh are true

and righteous altogether.

10 More to be desired are they than gold,

more than much fine gold, *

sweeter far than honey,

than honey in the comb.

11 By them also is your servant enlightened, *

and in keeping them there is great reward.

12 Who can tell how often he offends? *

cleanse me from my secret faults.

13 Above all, keep your servant from presumptuous sins;

let them not get dominion over me; *

then shall I be whole and sound,

and innocent of a great offense.

14 Let the words of my mouth and the meditation of my

heart be acceptable in your sight, *

Yahweh, my strength and my redeemer.

——————–

This is the accompanying Track 2 Psalm that goes with the Numbers 11 reading. If the church is on the Track 2 path, this song of David will follow Yahweh telling Moses, “Gather for me seventy of the elders of Israel, whom you know to be the elders of the people and officers over them; bring them to the tent of meeting, and have them take their place there with you.” That pair will precede the Epistle selection from James, where the Apostles wrote, “Elijah was a human being like us, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again, and the heaven gave rain and the earth yielded its harvest.” All will accompany the Gospel reading from Mark, when Jesus said, “If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire.”

Psalm 19 was read in its entirety two Sundays past, on the sixteenth Sunday after Pentecost [Proper 19], when it accompanied the Track 1 reading from Proverbs 1. Because that full reading was Track 1 and this half-reading is Track 2, this Psalm is assured of being [at least partially] read during the Year B cycle. Because I explained all the verses at a time not long ago, I will now simply duplicate what I wrote then. The following comes after the first six verses have been explained. I will add additional comment after each verse and a new ending paragraph.

In the next three verses David wrote the name “Yahweh,” twice in each verse. That identifies the Husband that has been discretely mentioned in the previous six verses. Verse seven then literally sings in English, “the direction Yahweh complete returning the soul ; testimony Yahweh confirm , making wise simple .” After having sung about one coming full circle, the warmth of marriage with Yahweh is now praised. By taking on the name of God [“Jesus” means “Yahweh Will Save”] a soul is promised eternal life, which comes from “returning the soul” to Yahweh’s “heavenly” realm. To reap this promise of reward, a soul then must speak the Word of Yahweh that comes from His Spirit. One “confirms” that salvation is possible. In one’s “testimony” the truth comes forth, which is greater than any brain-led wisdom. This verse makes this Psalm be the response to the Proverbs 7 message of goddess worship, where he claimed wisdom was reason to belittle the simple. Here, David sang that Solomon was nothing, even with his Satanic gifts of wisdom and wealth, because he lacked the truth of Yahweh.

Addition: Relative to this being now paired as a companion to Numbers 11, when the people complained about worldly things they no longer had available to them, this verse then sings prophetically of the presence of the Spirit upon one’s soul is much greater than all the simple pleasures of life. The elders of the people were all made to speak like Moses, unlike before. The Spirit possessing Moses was then multiplied seventy-two times.

Verse eight then literally sings, “the precepts Yahweh straight rejoicing the heart ; the covenant Yahweh is pure , enlightening the eyes .” The first words of verses seven and eight can be read as “laws” and “statutes,” such that “the direction” is the “law” within one’s heart and the “precepts” are the marriage vows of the Covenant. Seeing those as statements confirming a marriage agreement and the commitment that comes, David sang that following the lead of Yahweh makes one walk a “straight” path [righteousness]. This ability makes the soul [“heart”] “rejoice,” as such perfection is impossible alone. When David sang, “the covenant Yahweh is pure,” this means marriage erases all past sins and debts, so one’s soul has been made “pure” by marriage. That divine union of the utmost holy matrimony means Yahweh’s presence will bring forth the “enlightenment” of truth.

Addition: Here, the elders’ eyes were open to see the truth of why they had been chosen. The “covenant” was more than an agreement, it was a marriage vow of eternal commitment to Yahweh and Yahweh only. Their bodies of flesh were reminded of the sins of the past; and to begin prophesying meant their souls were purifying their minds, so their righteous displays could lead others to likewise become pure and see the truth.

Verse nine then becomes the final in a trilogy that repeats Yahweh’s presence with a soul. This verse then states in English, “fear Yahweh pure to take one’s stand perpetually the judgments of Yahweh truth ; righteous unitedness .” This says it is only natural to experience Yahweh with one’s soul and then “fear” losing that presence. It is that “pure fear” that motivates a soul to submit fully to Him and meet all agreements of His Covenant. This becomes a commitment for eternity and adherence to His demands are done lovingly, always accepting His Will as best, without question. The Hebrew word “yaḥ·dāw,” meaning “unitedness,” makes it clear that “righteousness” can only come through divine marriage of a soul to Yahweh’s Spirit.

Addition: Here, the double statement of “Yahweh” says purity is impossible without His presence possessing one’s soul. Following Moses for decades in the wilderness was an act of self-will and personal desire to be seen as better than others; but it was not righteous living. The Israelites were not living up to that name, thus their brains did as Moses said, while dreaming of times past. Their souls needed to become “united” with Yahweh to know the truth, forget the past and joyfully look only to the future.

Verse ten then sings, “more to take pleasure in , than gold and yea pure gold much ; and sweeter than honey , flowing honey from the comb .” Here, David is singing that the presence of Yahweh with one’s soul is beyond comparison to anything worldly. The “unitedness” of divine marriage brings a sense of elation that is unlimited “desire,” coming from true love (given and received). It is a presence that is of greater value than anything on earth can match. It is greater than the sweetest taste, where “sweetness” becomes a statement of the five senses. As such, human feelings cannot describe how amazing this presence is. In the last segment, David is saying that the greatness is beyond one’s ability to control it; so, it flows outward from a wife of Yahweh, just as honey flows from a honeycomb.

Addition: This sings of the greatness of Yahweh’s presence within one’s soul. Divine possession is an ownership that far outweighs anything the world can offer. No matter what one drapes around one’s flesh, and no matter what one puts inside one’s body temporarily, the lasting power of Yahweh’s presence if much more valuable.

Verse eleven then literally translates into English as, “moreover your servant is enlightened by them ; in keeping them reward great .” The initial focus is on being “your servant,” which is one’s subjection of self through marriage. By receiving the “light” of Yahweh, one is not entrapped by the dangers the world naturally sets for souls in bodies of flesh. When one is doing the works of Yahweh, one becomes a light that shines upon others. By being obedient and subservient – a dutiful wife – the promise of salvation is earned.

Addition: The presence of Yahweh’s Spirit expands one’s brain to access to the Mind of the All-Knowing. All questions will be answered as needed. One does not need to struggle with learning. One is led to examine the truths that come through divine insight.

Verse twelve then sings out, “errors ? who can discern , from concealment empty mine .” In this verse, the one word “errors” is presented as itself being a question. The answer is then saying no human soul alone “can discern” what the right path should be. This means that all human beings will make the wrong choices and sin. It is inevitable. However, from divine marriage, where the Spirit of Yahweh is “secretly” within one’s flesh, merged with one’s soul, then all past sins and “errors” will be erased and remembrance of things done wrong become lessons to share with others. Knowing sin and redemption allows a soul to speak with authority, thus demonstrating true faith.

Addition: This is seen in the complaining the Israelites were known for. By putting more faith in their intelligence, than trust in Yahweh and His servants (Moses, Aaron, and Joshua), they were keeping themselves from experiencing what was offered to their souls in divine marriage. Their brains were too weak to solve the problem of boredom, which emptied their abilities to see the beauty that was right before their eyes (unseen).

Verse thirteen then literally translates into English, saying “moreover from insolence refrain your servant , not let them have rule over me then I shall be blameless ; and then I shall be empty of transgression much .” Here, the element of redemption is put in focus, as the ability to “refrain” from the “insolence” that is the “arrogance” of human brains, such as Solomon’s worship of his big brain (gifted him by Lady Wisdom), makes their egos become their “gods.” It becomes external sources of power that become the lords who “rule” over their souls, making them be possessed by unclean spirits [demonic possession]. They all bring the blame of sin upon their souls, which David prayed not to have that happen to his soul. The prayer is for one’s soul to be cleansed of all past wrongs, which one makes in a plea to have Yahweh come into one’s soul and lead all one’s future actions.

Addition: The issue of “insolence” is common for all human beings, because self is the god so many worship. It is self-worship that keeps a soul [a “soul” equals a “self”] from making the ultimate marriage commitment to Yahweh, where the very first agreement is to lower one’s face of self [as a “god”] and do not let it appear before the face of Yahweh. To show one’s face is to turn away from Yahweh in an act of “insolence.” It is far easier to find others of like mind to support one’s worship of self, so one finds rejecting Yahweh easier through ‘safety in numbers.’ To enter into a divine marriage, one needs to leave all the jealousies of other single souls behind and begin walking in the footsteps led by Yahweh.

The final verse in this companion Psalm to Proverbs 7 [and Numbers 11] then literally sings in English, “become present goodwill speaking from my mouth and be the meditation of my heart in your eyes ; Yahweh my strength and my redeemer .” Here is another prayer to Yahweh, such that David wanted Yahweh to see his actions that spoke of his obedience and displayed the true meditation of his soul, to be the acts that pleased his Holy Husband. By listening and acting David became strong as a leader of Israel; and, not only was his soul redeemed, but those also of the Israelites who followed David’s lead.

Addition: This is the reality of the seventy-two prophesying automatically, including the two ‘rebels’: Eldad and Medad. It all centers on the heartfelt emotion of divine love, which opens ones eyes to see the real truth that cannot be seen otherwise. The marriage of a soul to Yahweh is the assurance of Salvation, with all past evils forgiven.

As a potential Psalm to be sung on the eighteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to turn away from the lures of the past – to bow down before sins of self-worship – and find the love of Yahweh that has been sewn into the fabric of every soul. The theme here is of divine marriage, when one’s soul ceases self-idolatry and submits to the highest power possible. Once Yahweh’s Spirit has merged with one’s soul, one fears ever losing that inner presence. The Law is inscribed on the walls of one’s soul and one exudes faith and the light of truth. Ministry cannot be true if one’s soul turns away from Yahweh and only references Him through worship of His Son. The lesson here is to become that Son, regardless of what genitalia one’s body possesses.

Job, Language, Teaching

Job 1:1; 2:1-10 – Seeing what is hidden there

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There was once a man in the land of Uz whose name was Job. That man was blameless and upright, one who feared elohim and turned away from evil.

One day the heavenly beings [the sons haelohim] came to present themselves before Yahweh, and Satan also came among them to present himself before Yahweh. Yahweh said to Satan, “Where have you come from?” Satan answered Yahweh, “From going to and fro on the earth, and from walking up and down on it.” Yahweh said to Satan, “Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man who fears elohim and turns away from evil. He still persists in his integrity, although you incited me against him, to destroy him for no reason.” Then Satan answered Yahweh, “Skin for skin! All that people have they will give to save their lives. But stretch out your hand now and touch his bone and his flesh, and he will curse you to your face.” Yahweh said to Satan, “Very well, he is in your power; only spare his life.”

So Satan went out from the presence of Yahweh, and inflicted loathsome sores on Job from the sole of his foot to the crown of his head. Job took a potsherd with which to scrape himself, and sat among the ashes.

Then his wife said to him, “Do you still persist in your integrity? Curse elohim, and die.” But he said to her, “You speak as any foolish woman would speak. Shall we receive the good at the hand haelohim, and not receive the bad?” In all this Job did not sin with his lips.

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This is the Track 1 Old Testament reading that will be read aloud (if the church is on this track) on the nineteenth Sunday after Pentecost [Proper 22], Year B, according to the lectionary for the Episcopal Church. If read, it will be accompanied by Psalm 26, which sings, “Do not sweep me away with sinners, nor my life with those who thirst for blood.” That pair will precede a reading of the Epistle Hebrews, where Paul wrote, “Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds.” All will accompany the Gospel reading from Mark, when Jesus responded to a question about divorce from some Pharisees, saying “Moses allowed a man to write a certificate of dismissal and to divorce her,” adding, “Because of your hardness of heart he wrote this commandment for you.”

I wrote about this reading selection the last time it came up in the lectionary cycle (2018) and posted those views on my website at that time. That commentary can be read on this website bysearching this site. At that time I was not focused on the English translations that routinely transform “Yahweh” to “Lord” and the plural “elohim” to “God.” Because I have done that to this reading, those clarifications make it necessary to add more comments to my prior interpretation. The meaning stated in 2018 is still valid today; and, I welcome all readers to read that posting and compare what I said then to what I will now say. As always, I welcome comments, questions, suggestions and corrections.

In the above English translation that the Episcopal Church says comes from the New Revised Standard Version [NRSV], you will note where I have placed “Yahweh” in bold text [eight times] and versions of “elohim” in italics [five times]. While chapter one’s first verse does not include any adjustments in the text that shows “Yahweh” written as “Lord,” that proper name is found written ten times there. The use of “elohim” or “haelohim” is found written seven times in chapter one, with all translated as “God” or “of God.” All of this is significant to realize when interpreting this reading.

In the first verse of chapter two, the translation says “the heavenly beings,” which is innocuous enough to totally miss what that says. One can assume it means Yahweh met Satan, as one could assume both are “heavenly beings.” The Hebrew written [transliterated] is “bə·nê hā·’ĕ·lō·hîm,” or “sons of elohim,” means “sons of gods.” The “sons” are then the creations of Yahweh; and, the fact they are “gods” says they are angels, as “elohim” means an eternal being. Satan is an angel, with his being named making him stand out in this reading as a purposeful creation of Yahweh to test the Creation.

The reality of the Hebrew text of verse one begins by stating [transliterated], “way·hî hay·yō·wm,” which translates to state, “and came to pass the day.” This must be seen as more than some fairy tale beginning, as “Once upon a time,” because in those two words is stated “the day,” which is the seventh “day,” after Creation had rested. We still live in “the seventh day” today, as that is the day that Yahweh hand-made His Son and his mate in Eden, before releasing them into the world as His first priests.

In chapter one [unread] is basically the same text as is written in chapter two, verses 1 through 3a. At that point in chapter one, Satan said to Yahweh, “Have you not put a fence around him and his house and all that he has, on every side?” In that NRSV translation, the Hebrew word “śaḵ·tā,” from “suk,” has been translated as “fence,” while equally meaning “hedge.” That was stated by Satan as his recognizing a protective environment had been made by Yahweh, in which Job lived. That “fence” or “hedge” prevented Satan from touching Job. As such, the “hedge” can be seen as Eden, with Job being the equivalent of Adam.

If that is so, then while Adam was in Eden, he and “wife” (some call her “Eve”) had children (seven sons and three daughters). He also had many livestock. However, once Satan met with Yahweh at a prior meeting of the “sons of elohim,” Job no longer had the protective “hedge,” and Satan’s first attack on Job was to cause him to lose his children and livestock. [The unread story in chapter one.] That attack did not sway Job away from being true to Yahweh, saying, “Yahweh gave and Yahweh has taken away,” while still worshiping Yahweh.

That becomes the set-up for what we read in chapter two; but if Job is not Adam, then he is a direct descendant of that lineage because he offered burnt offering as a priest, when nobody else on earth was doing so. In support of that concept, Yahweh said, “There is no one like him on the earth.” (Job 2:3b)

When one takes into consideration that it was the Book of Enoch that told of the war of angels, listing two hundred fallen “watchers,” for Satan to meet with Yahweh says this rebellion took place after Adam had been expelled from Eden. After the rebellion – brought on because of a refusal to serve man [Adam?], rather than only Yahweh – Satan was cast into the depths of the earth and forbidden from ever appearing before Yahweh again. Thus, for Satan to appear before Yahweh twice in Job (chapters one and two) becomes a statement that this was “the day” of rest, when Yahweh made a Holy man [a Son of man]. Job is therefore the test Yahweh allowed for His Son to endure, which would lead Satan to rebel and be forever condemned.

The authorship of the Book of Job is unknown, although Moses is said to be the one who orated the story first. Like the story of Creation and all that happened before the Book of Exodus, all of Genesis comes from the Mind of Yahweh through a prophet of His. That is a Yahweh elohim and Moses was certainly one. This means Job was real and not a parable.

Because Adam is a Hebrew word that means “man” it is not necessarily his proper name. The name “Job” (while uncertain) is believed to be from Aramaic, meaning “he who turns (to God).” This can then be seen as “Returning.” [Abrahim Publications] Such a name would then aptly apply to Adam, as after his sin expelled him from Eden, his passing the test of Satan allowed his soul to “Return (to God)” after he died. Still, the statement that Job “was a man in the land of Uz,” this can be a statement that he was born as a descendant of Noah: A son of Aram, a son of Shem, a son of Noah (Genesis 10:23). This would mean Job was a descendant of Adam, prior to the birth of Abram.

In this regard, I want to address what Satan said to Yahweh, which is “Skin for skin! All that people have they will give to save their lives. But stretch out your hand now and touch his bone and his flesh, and he will curse you to your face.” In that, first of all, the Hebrew word “or” is repeated, transliterated as “‘ō·wr bə·‘aḏ-‘ō·wr,” translated as “skin for skin.” That should be seen as a statement that “man” had to take the “skins” (hides, pelts) of animals to cover his “skin,” because his “skin” was not made strong and able to face harsh environments.

Look and see if you see something to skin for warmth.

That becomes the weak link between human beings and the other animals on earth. For having life on earth (“all that people have”), they have to take the lives of animals, so they can eat their flesh and clothe themselves in their furs and hides (“they will take to save their lives,” with “nathan” acceptable when translated as “take”). This means “skin” is a statement about the presence of a living soul [a minor form of elohim] in a body of flesh [death animated], where “skin for skin” is merely the exchange of one soul’s dead flesh to be additional dead covering for another soul.

Seeing this meaning, when Satan said, “But stretch out your hand now and touch his bone and his flesh,” this speaks of an elohim attempting to unite with a living soul, so that a spiritual possession within the death of flesh is natural to resist and reject. By saying, “he will curse you to your face,” this is not about a living soul cursing Yahweh, but Satan saying the Son of man made by Yahweh would curse all elohim [“heavenly beings,” like Satan] from joining his soul. The rejection of that possession would similarly be opposite of how the Son of man did not curse his taking of animal life to cover his weakness – fair skin.

That rejection must be seen as stated by Yahweh, when he told Satan that Job was “a blameless and upright man who fears elohim and turns away from evil.” In that “fear” is more that of losing the presence of Yahweh within, by facing an elohim that would be an influencer of “evil.” That “fear” would be in losing Yahweh’s presence, for some spirit less than Yahweh. As such, when Satan said, “he will curse you to your face,” the reality of that written translates literally as saying, “and not to your face he will surely curse you.”

In that, the word “pā·ne·ḵā,” from “paneh,” has little to do with the “skin” of a “face,” but the Spiritual “face of Yahweh” that the Sons of man all wear. They wear the “face” of Yahweh and curse any other “face” that would suggest it be worn, especially that “face” of an evil elohim. As such, a Son of man will willingly put the skin of an animal over its skin, but it will curse the idea of putting the “face” of evil over the human face that glows with the “face” of Yahweh.

When Yahweh [who is All-Knowing, so able to know the ending of a story at the beginning] agreed to let His Son be tested by Satan, saying, “he is in your power; only spare his life,” that command to “spare his life” needs to be understood. All creatures that live on earth and breathe oxygen in any manner have souls that animate the death of matter that is their flesh. That says a soul equals “life.” Thus, the command was that Satan had free use of his powers of influence and present changes that effected dead matter, but he could not destroy the flesh to the point that it forced the release of Job’s soul from it. Therefore, “spare his life” means do not cause his soul to exit his flesh.

When Satan caused the skin of Job to be covered in painful sores, from the bottom of his feet to the top of his head, he looked as if he was covered in evil. Even with the face of Job covered in sores, the face of Yahweh glowed through them. For Job to then scrape the boils with a sharp piece of pottery and spread ashes in the wounds, he was attempting medical treatment and putting his trust in Yahweh that natural healing would occur. When healed wounds became new sores, his wife told Job it was not Yahweh causing this plight, but an evil elohim. Thus, she said, “Curse elohim, and die.” The aspect of death means the wife knew the soul would be released from a diseased body of flesh that had been overtaken demonically. There never was any suggestion that Job should curse Yahweh, because to do than and then “die” would be time for Judgment, which would not go well.

That is why Job responded to his wife, saying, “You speak as any foolish woman would speak. Shall we receive the good at the hand haelohim, and not receive the bad?” Because Job knew Yahweh was greater than all elohim combined (having Created them all), it would be foolish to give up on that power, simply because of some unsightly and painful boils all over the skin. The “integrity” of being Yahweh’s “hand” on the earth (“the good at the hand haelohim”), which meant being a beacon to all other human beings that marriage of one’s soul to Yahweh means eternal reward that is freedom from the physical plane, it was foolish to see life in the flesh as anything more than a temporary period of limitation [even knowing Adam lived for nine hundred and thirty years]. That says “the bad” IS being in the flesh, which is known to die at some time. In other words, Job knew his soul was being tested by Yahweh, not Satan.

My new perspective on this reading, beyond what I have just added, deals with how the other readings on this Sunday relate to a theme of angels and marriage. The alternate Old Testament reading comes from Genesis 2, when the wife for the Son was made from his rib [sex chromosome] and divine marriage was made to project in physical unions. The Gospel reading has Jesus refer to this Genesis reading, in answer to a question about divorce [a test of Satan]. Paul wrote of man being made “a little lower than angels” [a quote from David], which is his divine knowledge of elohim, in the same way Job and wife knew of their spiritual presence [evil and watchers]. Thus, this reading selection states hidden terms that make it adhere more strongly to the others needs to be exposed.

As a reading for the nineteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the less of Job is to be a soul married to Yahweh, which is the only way to be blameless [sinless] and upright [righteous]. From that strength of divine possession, there can be no capitulation to the threats of evil in the world. All of the sins of the world cover the skin that is the presence of humanity, from one end of the globe to the other, in all directions [head to toe]. Because sin exists (“the bad”), ministry for Yahweh means not to give that too much credit, so one sells one’s own soul cry-babying about all that is evil, becoming blind to all that is “good of elohim.” Being a wife of Yahweh as a soul married to His Spirit, means one is a “good elohim,” regardless of whatever persecution the world throws at your flesh of death. The lesson is to be one in the name of Yahweh, as Job – a name that means “Returning” to Eden, when this life’s work is finished.

Genesis, Language, Teaching

Genesis 2:18-24 – Bone of my bones and flesh of my flesh

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Yahweh elohim said, “It is not good that the man should be alone; I will make him a helper as his partner.” So out of the ground Yahweh elohim formed every animal of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name. The man gave names to all cattle, and to the birds of the air, and to every animal of the field; but for the man there was not found a helper as his partner. So Yahweh elohim caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. And the rib that Yahweh elohim had taken from the man he made into a woman and brought her to the man. Then the man said,

“This at last is bone of my bones and flesh of my flesh; this one shall be called Woman, for out of Man this one was taken.”

Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh.

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This is the Track 2 Old Testament reading that will be read aloud if a church is following the Track 2 path during Year B. It will be read on the nineteenth Sunday after Pentecost [Proper 22], according to the lectionary for the Episcopal Church. If read aloud, it will be paired with a singing of Psalm 8, which includes the verse praising, “You have set up a stronghold against your adversaries, to quell the enemy and the avenger.” Those will precede the Epistle reading from Hebrews, where Paul wrote, “It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer of their salvation perfect through sufferings.” All will accompany the Gospel reading from Mark, where is written: “Some Pharisees came, and to test Jesus they asked, “Is it lawful for a man to divorce his wife?”’

In 2018, the last time this reading came up in the lectionary cycle, I wrote my observations and posted them on my website. I placed focus on the genetics of ‘Adam’s rib,’ which is the remarkable truth that is to be found in this reading. Therefore, I firmly stand behind what I wrote three years ago, as I feel it is necessary to see that truth come forth. I invite all readers to search this site and read what I wrote then, as it still applies today. Again, I welcome comments, questions, suggestions and corrections. However, at this time I will take a different angel approach to this reading, as it is an anchor for all the readings on this Sunday.

In the above translation I have amended the text to show the specific combination of words written (four times) that are “Yahweh elohim.” In all of these places, the NRSV [like all translators] states this simply as “the Lord God,” as if saying “the Lord” was not enough for Moses (the author), feeling the need to specify, “Oh, you know the God Lord, not just any old Lord.” That ridiculousness [putting words into the mouth of a Son of man (Moses)], when translators would not know Yahweh if He spoke to them in a dream, denies the obvious truth that says “el” translates as the singular “god” [not capitalized] and “elohim” translates as the plural “gods” [again, not capitalized].

In Genesis 1 Moses recited for rote memorizers to eventually put down on scroll parchment the word “elohim” thirty-two times. Not once did Moses [who was told by God, “Tell them I Am That I Am … or Yahweh for short.”] have the memorizers memorize the name “Yahweh.” Genesis 1:1 begins by stating, “In the beginning created elohim.” That infers creation was all possible only by Yahweh, so the first step in that process was the creation of “elohim” or little-g gods. Call them angels or call them the laws of physics, all of them are eternal beings and none of them possessed material bodies, as that was the point of the Creation: from the Spiritual came the material.

Now, the people who try to build ladders to stand on, which makes them feel higher than Yahweh [call them science worshipers], they like the idea that Genesis 2:1-3 was written by some guy they call “E” [short for the “Elohim writer”]. They theorize that “E” wrote Genesis 1 and then began to write Genesis 2, but somebody yelled out “Break time!” so E ran off, never finishing Genesis 2. The Big Brains figured out that E left a piece of scroll mostly unused, so this “J” guy [the Germans pronounce a “Y” like a “J”, so this is who they presume is the “Yahweh writer,” or “Yahwehist”] comes in and finishes Genesis 2, where he writes “Yahweh elohim” (in that exact same order) eleven times. So, rather than be devoted to Yahweh and asking Him to guide their understanding of this change, the eggheads say, “E wrote Genesis 1, which includes Genesis 2:1-3 as the end of Genesis 1; and, J wrote Genesis 2:4 through Genesis 4.

By seeing the word “elohim” as clearly meaning the “gods” created by Yahweh, to create the physical realm (by His design), it is then a simple adjustment in the minds of divinely led readers, to see the seventh day [a day we still live in today] as being when “Yahweh elohim” were “gods” possessed by Yahweh Himself. Two, in particular [Man and wife], would be angels placed within bodies of flesh, formed by the hand of God. This is then the creation of the first Saint, the one we love to call “Adam,” and the first “Saint” [the French would denote gender as “Sainte”], the one we love to call “Eve.” By being “saints” they were “Yahweh elohim,” while all the human beings [male and female, made by the elohim on day six] were not elohim and did not have a clue who Yahweh was. So, Yahweh created “Yahweh elohim” for the purpose of sending them to earth as the first priests of Yahweh [ergo teachers of religion].

In these verses, when it seems as if “Yahweh elohim“ is more like Yahweh talking to Himself [the Lord God], this should be read in multiple ways. First, in the Creation of the first “six days” [eons of time uncalculatable otherwise], when “elohim” means all kinds of spiritual, unseen presences directing things [aka “matter”] to form. These same “spirits” were the heavenly host who stayed closest to Yahweh, as “Yahweh elohim.” Second, “Yahweh elohim” can be seen as the soul that was to be placed into the body that would be a divine “man.” Because a soul is only a creation of Yahweh, those creatures created on “day six” by the elohim, using Yahweh’s design, were all life souls that came from Yahweh, but because they were not directly formed from earth by Yahweh, they were simply life forms – souls in bodies of flesh – unable to hear the voice of Yahweh. This means the soul of Adam was a “Yahweh elohim” before it was placed into an earthly form. Third, once the soul of Adam was in his body of flesh, he became a “Yahweh elohim” that had form. In a body, Adam was able to communicate with Yahweh directly.

At this time, when in Eden (the garden or enclosure), Adam (man) was like a demigod, rather than a pure human being, meaning he did not age fast, although he did age, because he was formed from the earth. Just like a “day” of Creation is an unfathomable number of years in earth time, the forming of Adam in Eden cannot be seen as being fixed, according to the conception of time human beings accept. Thus, from his infancy, Adam was able to communicate with Yahweh, as an elohim in the flesh, which could have placed Adam in this protective environment for quite some time, relative to the geological and archeological assessments of the earth’s age.

In this selected reading, the Hebrew word “ezer” is written, which means “helper.” This is after we read Adam was “alone.” The Hebrew word translated as “alone” is “bad” [transliterated “lə·ḇad·dōw”], but the word better states “separated” or “apart.” This should be understood as Adam being created in something akin to a bubble, where he existed in the flesh on the earth, but not part of all the other things existing in the flesh on the earth. Think of this like Hollywood loves to present ‘haunted houses,’ where ghosts live in the same place, but in different states of being that keep one from knowing the other is there.

This means a “helper” should be seen as a necessary aid for all souls, such that in all life forms on earth none can exists in solitary. This becomes the way lifeforms congregate in numbers of their own species, such that all souls in the flesh are social creatures. The reason there is “safety in numbers” is because many provide help that otherwise would be absent. Therefore, Yahweh created ‘special’ animals (not necessarily the creatures that existed on the earth – like giant fish, lizards and fowl called dinosaurs) that could see Adam and Adam could see and touch them. That social interaction was then a help to Adam.

The aspect of Adam being able to name animals is a statement that divine communication existed. As this occurred well before the Greek and Roman Empires arose and the languages of Greek and Latin were created, such that this is less a statement about phylum and genus being determined, this takes one down to the individual relationship level, where each and every creature [“every animal of the field and every bird of the air”] had a personal relationship with Adam. I imagine language in this rudimentary era means human beings grunted like animals, with their grunts understood; so, language was more telepathic than oral. More than a lion being called a “lion,” the meaning here is something like: “Adam called that lion Rusty,” because Adam asked the lion what its name was and was told, “I like the name Rusty, because my fur is red.” The animals all had souls that could communicate divinely.

This is where it must be realized that Adam and all the animals were divine creatures, not simply those animals created on days five and six. The creations on days five and six (including the fish of the sea) all needed to breathe, eat and drink to live, mate to propagate their species, and age from birth to death. Those creatures created by Yahweh elohim on the seventh day, in the garden of Eden, were of divine nature in form, thus none of them needed to kill or be killed, none needed to breathe, or eat food and drink, and mating and aging were unnecessary. The fruit from the two trees in the center of the garden must be seen as spiritual food, not physical food. To eat only the fruit from the tree of life means there was no necessity to breathe air. Life was the presence of Yahweh within them all, making all creations of day seven in Eden be Yahweh elohim. They were essentially angels placed in physical bodies of flesh.

When we read [NRSV], “but for the man there was not found a helper as his partner,” the Hebrew translated as “helper as his partner” is (transliterated) “‘ê·zer kə·neḡ·dōw” [from “ezer neged”], which actually says, “helper opposite to.” This says Adam [a male form, albeit sterile, like a child] not only had no other forms of flesh holding a divine soul that were human, but he had no other souls in human form that were his opposite [a female form, albeit sterile, like a child]. This is where the DNA genetics is important to catch.

Yahweh certainly had the ability to whip up some more earth (like He did making the divine animals of Eden) and make a female version of Adam. Because Yahweh did not do that, each of the creations He personally crafted as Yahweh elohim had a most specific genetic code. For Yahweh to make a female like Adam would be the difference between the elohim creating Neanderthals and Cro-Magnons – similar, but different. Each creation had a specific DNA sequence, so as each were made, “male and female elohim made them.” Each species was made as opposites, so each could mate and propagate on the earth. Yahweh, of course, played a role in the formation of babies and the breathing in of souls, in all species.

When we read, “Yahweh elohim caused a deep sleep to fall upon the man, and he slept,” sleep must be seen as metaphor for death. Since a soul cannot die, being an eternal being – an elohim – death means the separation of the soul from the physical form. Just as Lazarus was “only sleeping,” Jesus knew Yahweh had placed the soul of Lazarus outside his body of flesh, with the plan being to restore that flesh to life, by returning the elohim to it. In this case with Adam, his soul was taken away so Yahweh could duplicate his DNA code in a second body of earth, with the difference being instead of an XY sex chromosome, the opposite form would be made XX. When two opposite forms of flesh were complete, the soul of Adam was returned to his male form, while the soul of Eve was breathed into the female form.

Again, because Adam had no opposite prior, there was no need for him to be making babies in Eden. One can assume that Adam was created in the bubble of an womb, which would have been with the Yahweh elohim that is Mother Earth. As such, baby Adam would take an unknown amount of heavenly time to grow and develop to something like a ten-year old child. Eve would have been made the same, again using the divine egg of Mother Earth and her Yahweh elohim womb. This would mean Eve was given to Adam in the same way a son would be allowed to hold his new baby sister, having come from the same parents. The ‘age difference’ would be planned as appropriate for a male to have a younger wife. Still, Adam and Eve were more like identical twins at different stages of development, more like brother and sister than husband and wife.

When we then read of Adam saying, “This at last is bone of my bones and flesh of my flesh; this one shall be called Woman, for out of Man this one was taken,” this is him being presented a new ‘animal’ to name, just as he had been presented other creatures of the air and ground. By saying, “This at last is bone of my bones and flesh of my flesh,” Adam recognized Eve was his opposite, of the same species, not an animal and not a different type of man. Because the only difference was in sexual orientation, he said, “this one shall be called Woman, for out of Man this one was taken.” In that, the Hebrew needs to be realized, as the word meaning “man” as a sexual statement is “ish,” and the Hebrew word for “female, woman, wife” is “ishshah.” In other words, Adam named Eve “the opposite of me.”

This then leads to the concluding verse that says [NRSV], “Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh.” Jesus will bring this out in the Gospel reading from Mark, when talking to Pharisees about divorce. This is seen as a statement of marriage; but Adam was not old enough to realize what the purpose of marriage was. The translation of “ishshah” as wife, when in Adam’s mind he was saying “female,” means Adam knew that he (“man” – “ish”) and Eve (his sister, “ishshah”) came from a “father” and a “mother,” which means a child has both – without a clue what makes a “father” be that and a “mother” be that as well. To Adam [the equivalent of a ten-year old boy], Yahweh and Earth were Yahweh elohim; and, those two kept bringing him new creations to name. Now, they had brought him a female form of himself, so the two opposites made one whole, both of the same flesh.

If one jumps ahead in the banishment portion of this story (Genesis 3), one sees how the punishment of sin would mean all the realities of men and women living as mortals on the earth, with all the pains of childbirth and parenthood completely unknown to both Adam and Eve. Thus, the “cleaving, clinging, or joining” [from “wə·ḏā·ḇaq,” rooted in “debaq”] actually means “keeping close” as the same species, with the exact DNA chromosome count. The divine element that comes from this [because Adam was a Yahweh elohim] says Adam was paired with another Yahweh elohim like himself, both him and Eve having come from the merger of Yahweh and Earth, as divine, which is better than being simply human. This needs to be seen as why Jesus responded to the Pharisees that divorce was adultery, in the same way that rejecting a soul’s marriage to Yahweh was sinful. One needs to marry one’s soul to Yahweh, in the same way that the DNA of a sperm merges with the DNA of an egg – all split and rejoined by the Hand of Yahweh – so the union of the two can never be separated or torn asunder.

As the Track 2 Old Testament reading for the nineteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is divine marriage to Yahweh. One is called to be the wife of Yahweh so one’s soul is made into a Yahweh elohim. Because Eve had been created and handed into Adam’s arms, he proclaimed that both men and women could become Yahweh elohim, as souls born from the father and the mother that were Yahweh and elohim. Both could be one in the flesh. Ministry is all about this divine marriage. The message to preach is the truth of divine marriage, which is the truth of marriage as a Sacrament. Marriage of this divine nature cannot be given to anyone else. It is up to each soul to bow down before Yahweh and receive His Spirit. Then, ministry is spreading the truth so others will seek to do likewise. Only in that way can a Saint pass on the sacredness of divine marriage.

Hebrews, Language, Teaching

Hebrews 1:1-4; 2:5-12 – The angels of God

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Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs.

Now God did not subject the coming world, about which we are speaking, to angels. But someone has testified somewhere,

“What are human beings that you are mindful of them, or mortals, that you care for them?

You have made them for a little while lower than the angels; you have crowned them with glory and honor, subjecting all things under their feet.”

Now in subjecting all things to them, God left nothing outside their control. As it is, we do not yet see everything in subjection to them, but we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.

It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer of their salvation perfect through sufferings. For the one who sanctifies and those who are sanctified all have one Father. For this reason Jesus is not ashamed to call them brothers and sisters [“adelphous”], saying, “I will proclaim your name to my brothers and sisters [“adelphois”], in the midst of the congregation I will praise you.”

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This is the Epistle reading to be read aloud on the nineteenth Sunday after Pentecost [Proper 22], Year B, according to the lectionary for the Episcopal Church. It will follow one of two pairs of Old Testament and Psalm readings that will be either Track 1 or 2, depending on the church’s course set for Year B. Track 1 will focus on a reading from Job, which states, “One day the heavenly beings came to present themselves before Yahweh, and Satan also came among them to present himself before Yahweh.” Psalm 26 sings, “I will wash my hands in innocence Yahweh, that I may go in procession round your altar.” The Track 2 Old Testament reading is from Genesis, stating, “A man leaves his father and his mother and clings to his wife, and they become one flesh.” Psalm 8 then sings, “You have made him but little lower than the angels; you adorn him with glory and honor.” Whichever are chosen, all will accompany the Gospel reading from Mark, where Jesus said, “Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs.”

I wrote about this reading and posted my views on my website the last time it came up in the lectionary cycle [2018]. That commentary can be read by searching this site. At that time, I went deeply into discerning this reading, because all of the Epistles are written in language that seems to make sense; but it is so much deeper than first caught that readers without the time (and devotion) of a true Christian will walk away, leaving much left behind. Because I went to such depth, I will not repeat that here now. I welcome all readers who would enjoy seeing how the depth rises to read that three-year old posting and send their comments, questions, suggestions and corrections to me. For today, I will take a different approach.

In the above English translation, you will note where I placed the repeated word “angels” in bold type. Any time that a word is repeated in Scripture [in the same text] it takes on greater importance. I have also stricken out the words not written (“and sisters”) as that is a distraction produced by modern slavers, who pander to the sexuality of humanity, not attempting to explain why men and women Christians are all “brothers.” Still, my primary focus now is on Paul having written about “angels.” These selected words, coming from two chapters in his epistle to the Hebrew-speaking people (Jews) of Rome, were so chosen because of the “angels” in both Old Testament readings of today; and, that is where I am going with this analysis today.

In the reading [Track 1 course] from Job, we read “One day the heavenly beings came to present themselves before Yahweh, and Satan also came among them to present himself before Yahweh.” [My adjustments replace “Lord” with the proper name written in the text.] In that, the Hebrew words translated as “heavenly beings” are [transliterated] “bə·nê hā·’ĕ·lō·hîm.” That Hebrew text actually says “sons of gods,” where the lower-g “gods” are “elohim.” It is vital for all who seek to become true Christians, those that Paul wrote of here [and in all his letters], to learn the word “elohim,” because “elohim” are “angels.” The meaning of “angels” is then eternal spirits that have no material form and are not confined within the parameters and limitations of a physical realm. We imagine them with wings; but that human view is an addition that makes “angels” have the ability to fly like birds.

In my analysis of the Job reading, I pointed out how “Satan also came among [the sons of elohim] to present himself before Yahweh” means Satan was not yet a “fallen angel.” That made me see [for the first time] that Job is actually Adam. In the Creation story of Genesis 1, there are thirty-two references to “elohim,” with zero references to “Yahweh.” The assumption has to be that Genesis 1:1a saying, “In the beginning created elohim” means an unnamed Yahweh first “created elohim,” or “angels.” The “elohim” are thus the ‘worker bees’ of the One God – Yahweh.

In the above English translation of Hebrews 1 and 2, I have underlined seven times where Paul wrote “God.” Of those seven, two in chapter one are assumptions deduced from “autou” having been written [“of him”] and three in chapter two are likewise leading translations, not what was actually written. Twice [once in chapter one and once in chapter two] are capitalized forms of “Theos” written, which clearly states “God.” The only point I wish to make about this is Greek is a different language than Hebrew. Although Paul was a Jew [obviously who spoke Hebrew], he wrote “Theos” [“God”] and “angelous” [“angels”], while meaning “Yahweh” and “elohim.” That is important to always keep in mind.

In the Genesis 2 reading, four times “Yahweh elohim” is translated as “Lord God.” That mistranslation keeps one from realizing that the making of Adam [“ha-a-dam”] means his soul was taken from the “elohim” and placed into a body formed from the earth. In the same way, divine creatures [beasts of the field and birds of the air] were made for Adam to have playmates. When Adam went into a “deep sleep” [metaphor for the removal of his angelic soul from his body of flesh, or death] a duplication of his DNA made a separate body of flesh that would be given the angelic soul of Eve. One has to see that the reason this Old Testament reading goes with this Epistle from Paul is because the “angels of God” were no longer only non-material. The creations of Yahweh in Eden were the first of the Sons of man, who are “Yahweh elohim.”

When Paul wrote, “he sustains all things by his powerful word,” this was referencing those in human form [“prophets”], including Jesus [“a Son”]. The aspect of Yahweh creating Adam [“a Son”] means that creation by the hand of God became the prototype for all who are sustained by the “word of God.” Thus, when Paul added, “having become as much superior to angels as the name he has inherited,” this “having become” is the divine possession that makes a “Yahweh elohim” or an “angel of God,” which is “superior” to being mere mortals [souls in flesh]. The “name inherited” is “Jesus,” which means “Yah[weh] Saves.”

Paul then wrote these words, which come from Psalm 8, which is the companion song of praise to the Genesis 2 reading option:

“What are human beings that you are mindful of them, or mortals, that you care for them? You have made them for a little while lower than the angels; you have crowned them with glory and honor, subjecting all things under their feet.”

In that quote in Greek, of the Hebrew that was written by David, verse four shows “human beings” and “mortals” as translations from “anthrōpos” and “huios anthrōpou.” The Greek literally says, “human” and “son of man.” The transliterated Hebrew written by David is “’ĕ·nō·wōš” [“enosh”] and “ū·ḇen-‘ā·ḏām” [“ben adam”], literally saying “mankind” and “son of man”. Because Jesus referred to himself as a “Son of man” [with a capitalized “Huios”], the Hebrew that states “son of Adam” should be read as “Yahweh elohim,” when the questions are on Yahweh being “mindful” and “caring” of those “sons of man.”

When David sang of those like himself, who was Anointed by Yahweh, thus one of Yahweh’s Christs (as King of Israel-to-be), it was by the hand of Yahweh that he was “made for a little while” to be an “angel” in the flesh [Yahweh elohim]. The flesh, being from material substance, is lower than that of divine spirit, as are angles [elohim]. David’s use of “tə·‘aṭ·ṭə·rê·hū” [from “atar”], as “you have crowned,” and “tam·šî·lê·hū” [from “mashal”], as “you have made him to have dominion,” sings of the kingly presence of Jesus being resurrected within one’s body of flesh – as a Saint.

Seeing that as the reason Paul quoted David, as Paul was one whose soul had married Yahweh and was a resurrection of Jesus within, Paul then wrote: “We do see Jesus, who for a little while was made lower than the angels.” That says Jesus was in the flesh, thus visible to human eyes. Jesus of Nazareth was a real human being that walked and talked like other real human beings. He was not invisible, as would be an “angel” or “elohim.” However, Jesus was an “elohim” that had been made by the hand of Yahweh to be in the flesh “for a little while.” After thirty-something years in the flesh, Jesus the elohim was freed from his flesh, so that elohim could be reborn in countless others of flesh, who submitted to Yahweh the King and Jesus His High Priest. That is the meaning of Paul writing, “so that by the grace of God [“Theou”] he might taste death for everyone.”

When Paul then wrote, “For the one who sanctifies and those who are sanctified all have one Father,” that says: A. The elohim that is the angel of Jesus sanctifies sinful flesh; B. All who have been reborn with the elohim of Jesus have become Saints; and, C. The elohim of Jesus and all who are reborn as the elohim of Jesus come from the hand of Yahweh, so all have the same “Father.” This is then a mirror image of Genesis 2, when Adam stated, “This at last is bone of my bones and flesh of my flesh; this one shall be called wife, for out of mankind this one was taken.” To become a Yahweh elohim means to become the wife of Yahweh, taken from being a mere mortal and transformed into Jesus Christ.

As the Epistle reading to be read aloud on the nineteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson that needs to be seen is to stop being a mere mortal and transform into an angel of God [a Yahweh elohim]. That means being a Saint; and, it means Jesus again entering ministry [in another’s flesh] so others can be divinely led. It means being another in a long line of “prophets” who are “sustained by his word.” It means being an angel that can be seen, so others can believe and find faith.