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Language, Proverbs, Teaching

Proverbs 8:1-4, 22-31 – Solomon speaking about possession

December 27, 2025 R. T. Tippett Leave a comment

[1] Does not wisdom call,

and does not understanding raise her voice?

[2] On the heights, beside the way,

at the crossroads she takes her stand;

[3] beside the gates in front of the town,

at the entrance of the portals she cries out:

[4] “To you, O people, I call,

and my cry is to all that live.

———-

[22] Yahweh created me at the beginning of his work,

the first of his acts of long ago.

[23] Ages ago I was set up,

at the first, before the beginning of the earth.

[24] When there were no depths I was brought forth,

when there were no springs abounding with water.

[25] Before the mountains had been shaped,

before the hills, I was brought forth–

[26] when he had not yet made earth and fields,

or the world’s first bits of soil.

[27] When he established the heavens, I was there,

when he drew a circle on the face of the deep,

[28] when he made firm the skies above,

when he established the fountains of the deep,

when he assigned to the sea its limit,

[29] so that the waters might not transgress his command,

when he marked out the foundations of the earth,

[30] then I was beside him, like a master worker;

and I was daily his delight,

rejoicing before him always,

[31] rejoicing in his inhabited world

and delighting in the human race.”

——————–

This is the Old Testament selection that will be read aloud on Trinity Sunday, the first Sunday of the Ordinary after Pentecost season, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of either Psalm 8 or Canticle 13 [“Song of three young men”]. In Psalm 8, David wrote: “You have made him but little lower than the angels; you adorn him with glory and honor”. In Canticle 13 is written: “Glory to you, Father, Son, and Holy Spirit; we will praise you and highly exalt you forever.” Those will be followed by a reading from Romans 5, where Paul wrote: “we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us”. All will accompany the Gospel reading from John, where we read: “Jesus said to the disciples, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come.”

As a reading selected for Trinity Sunday, it is important to understand why “Trinity Sunday” always follows “Pentecost Sunday,” in the lectionary cycle. Christians that know the “Trinity” say it is the threesome that is Father, Son, and Holy Spirit. In reality, it is a foursome, where the word translated as “Holy” means “Sacred” or “Set apart by God.” Such a designation is not for a “Spirit.” If it were, then we would all recite: “Holy Father, Holy Son, and Holy Spirit.” Since we do not do that, the immediate understanding is the “Spirit” is like the “Father” and the “Son,” with all being spiritual in divine essence. This means the “Holy” designates a “Saint,” who has become such by the “Trinity” coming upon that soul in a body of flesh. The “Father” represents marriage of Yahweh to a soul. The “Son” represents the resurrection of Jesus’ soul within a soul; and, the “Spirit” is the Baptism that cleanses a soul of sin, making it prepared to be the wife of Yahweh and the mother. Nothing heavenly can be deemed “Holy,” as all are in a spiritual realm that cannot be judged by human beings, based on physical deeds. Thus, only a soul trapped in a body of flesh can be made to be “Holy,” by the presence of the Trinity of heaven.

When one sees that meaning in the name for the first Sunday after Pentecost, that says the Ordinary after Pentecost season (half a year in length) is all about a soul in a body of flesh having been made “Holy,” by receiving the “Trinity” within one’s soul. This is what happened on Pentecost Sunday; and, once that divine state has made one become a “Saint,” then ministry begins and that state of being never ends. Receipt of the Trinity means one has done the deeds to become Jesus reborn on the physical plane, so Jesus can again walk the earth in ministry – in the flesh of those souls who received the Trinity. That ministry lasts until one’s physical death releases one’s soul to eternal salvation. Thus, the cycle of the lectionary reflects it taking half a life to become changed spiritually, with the remainder of one’s life spent in service to Yahweh, as the Son resurrected, filled with the Spirit that will then be passed onto others, as deemed by Jesus within.

The paradox of that changed state is then reflected in this reading selection from Solomon’s Proverbs. The header listed by BibleHub Interlinear says “The Excellence of Wisdom.” The NRSV calls it “The Gifts of Wisdom.” While “Wisdom” can be seen as the insight that leads a soul in a body of flesh to minister to those lost souls seeking to be found, the danger comes when intellectualism is mistaken as wisdom. It is my opinion that Solomon was not led by the Trinity, risen as a boy king over a nation, who asked Yahweh for the ability to discern things. The lesson of the great prophets of Israel (including David and Moses) is they become filled with the Spirit of Yahweh and made so their brains knew little. The more one knows, the more one thinks one is an equal to God. Solomon was given his “Wisdom” not by Yahweh, but by Satan. Thus, this intellectualism of poetry written by Solomon (36 verses in length) is found to only name “Yahweh” three times, with only one of those found in this reading (where I have made that change in the text above, in bold type). Such neglect of “Yahweh” says Solomon took credit for having been given “Wisdom,” so he could project his own godlike state of being; and, that is not ministry as Jesus resurrected.

In verse one, it becomes important to place focus on the feminine transliteration “qō·w·lāh,” which says “her voice.” This is Solomon saying “wisdom” is a goddess. Had he heard a voice of Yahweh, then he would have written “his voice.” This gender designation, where all of the physical realm is deemed feminine, with all in the spiritual realm deemed masculine, “wisdom” is a function of a human brain, which is the fleshy “earth” that often becomes a goddess that lords over a soul trapped in flesh. When the NRSV then translates the question, “does not understanding raise her voice,” the word shown as “raise” is relative to the Hebrew word “nathan,” which means “gift.” It leads one to see there is a value “set” upon obtaining “wisdom,” so to see it “raised up” means there is a cost involved. That cost is obedience and servitude to this “gift” from a goddess.

Verse two is then shown to say, “On the heights, beside the way, at the crossroads she takes her stand”. This focus on “the way,” which is the “journey” of life, or “the path” that a soul must take to return and be with Yahweh, “the crossroads” actually translates as “where paths meet.” This means “the place she takes her stand” is where the influence to sin suddenly enters one’s soul-guided direction, forcing one to deal with a thought that offers ‘free advice,’ with ‘no strings attached.’ This is a spirit of the world [a Leviathan] that sees a lone fish in the sea, which is ready to be eaten. This makes “the heights” (which actually says “head height,” or ‘big brain’) comes “beside” one’s simple brain, impressing it with knowledge that is beyond normal thinking tendencies. It suggests veering from one’s path, taking a new route, saying, “It will be fine!”

In verse three, Solomon is shown to say, “beside the gates in front of the town, at the entrance of the portals she cries out”. Here, the term “city” would be more appropriate as a place having “gates,” whereas a “town” would be without walls. By seeing “cities” as places of excitement, this is where souls become more easily lost, when not skilled in the craftiness that is necessary to fend for oneself in a large environment that forces each soul in flesh to fend for itself. Thus, by leading one’s life path to such a place of hustle and bustle, the voice of lady wisdom is louder and more easily heard, when souls are seeking to survive. The use of “portals” or “doorways” should be seen as where the blood of the sacrificial lamb being placed there is what kept souls from the death of sins. The voice of wisdom distracts those, having them cover their souls with the fluids of smarts, which is no replacement for the blood of the lamb.

The NRSV translation of verse four that says, “To you, O people, I call, and my cry is to all that live,” is far from the truth. Perhaps, it has been changed to say “people” and “all that live” is to accommodate the modern world’s desires to stroke the egos of women, such that generic forms of that actually written does not offend those female ears stuffing the coffers of today’s churches. The Hebrew literally states this: “towards you men I call ; and my voice to the sons of man .” In this, “bene adam” is written at the end, which says “sons of Adam,” where this is the rulers of the world, like was Solomon. If women today want to join in the debauchery this verse sings, then let them know the goddess wisdom seeks those whose egos are so easily swayed by flimsy promises that any woman like that can claim to be one of these “human beings” that wisdom calls “men.” In spiritual terms, where humans of both sexes are expected to see themselves as brides of Yahweh – thus women – Solomon was singing that the goddess wisdom calls to all those souls who serve self and no one else. They are the souls most readily caught in the snare of her temptations.

It is here that the Episcopal Church skips forward, to verse twenty-two, where the one use of “Yahweh” is found. It is here that the NRSV adds a header that says, “Wisdom’s Part in Creation.” The BibleHub Interlinear does not list any headers, beyond the lead title given. The literal translation here says, “Yahweh acquired me in the beginning of his way ; formerly his works at that time .” This says that Solomon’s life path originally was to serve Yahweh and do the deeds he led him to do, living a life of righteousness.” Because Solomon implies this is the way of the past, this says Solomon walked that path until he was swayed to change course by the voice of the goddess wisdom.

Verse twenty-three is confusing, the way the NRSV translates it. The literal translation is clearer, as it says: “from everlasting I have been established from the beginning ; before there was ever an earth .” In this, the word translated as “an earth” (“’ā·reṣ”) more specifically refers to the “flesh” or “a body” into which Yahweh placed an eternal soul. The eternal soul was with Yahweh before Creation, then released by Yahweh as the breath of life He placed into “earth.” This says that the soul of all human beings comes from Yahweh and is as eternal as He is. Thus, “the earth” or the “flesh” is nothing of long duration; therefore, it is not something one’s soul should be sold to gain.

Verse twenty-four then says, “when nothing sea depths I was brought ; when nothing springs , burdensome with waters .” Here, Solomon is referring to the “sea” of souls that fill the earthly plane. The soul of Solomon (like all souls released by Yahweh) are thrown into physical matter, like fish in the “sea.” When Solomon says his soul is “nothing,” this is because it has been released by Yahweh. To be something, a soul must be caught by Yahweh’s fishers of souls, caught in the nets of righteousness. Unfortunately, the “sea” has “nothing” but the “heavy weight” of sins, which make being caught by Yahweh’s fishers of souls most difficult. The spirits of lesser gods (like the Leviathan) become the big fish eating the little ones.

Verse twenty-five then literally says, “before the mountains were sunk down ; the face of the hills I was brought forth .” Here, it is important to see two Hebrew words (transliterations) that appear to say the same thing: “before.” The word “bə·ṭe·rem” is rooted in “terem,” which means “not yet, ere, before that,” such that it is a statement of a time “before.” The word “lip̄·nê,” however, stems from “paneh,” which means “face.” This word is written in the First Commandment, such that the translation that says “before me” is actually a statement about the “face” one wears on its soul-body. To agree to marriage to Yahweh, one must lose one’s “face” of self-identity and become the “face” of Yahweh. Anything less than that is wearing the “face” of another “god” (which includes self-worship). Therefore, the difference in this verse sing that the soul of Solomon was created “before” any “mountains” of worldly rule had ever been “sunk into the sea of souls,” but when Solomon was breathed into the flesh, he became a “hill” of power that was a boy king over the hill country of Israel.

Verse twenty-six then says literally, “as yet he had not made the earth or the streets ; the heads , dust of the world .” While this can sound as if Solomon was so wise he knew about the Creation (like he were a god), the use of “earth” again must be read as a soul placed into “flesh.” The “streets” (from “wə·ḥū·ṣō·wṯ,” rooted from “chuts,” meaning “the outside, a street”) are then the “paths” of Yahweh’s “ways.” All ways led souls in flesh back to Yahweh, at first. Then the “heads” arose and became the “hills” of power, which acted as gods, shunning the “face” of Yahweh. They led souls in the flesh so they would return to become “dust,” as it was “dust” they served, and to “dust” they would return. The “dust” is then metaphor for “heads” being the “street” to death, leading souls away from Yahweh.

Verse twenty-seven then says literally: “when he firmed the heavens there I ; when he inscribed a vault , on the face of the deep .” In this, “heavens” must be understood as “souls,” such that the soul of Solomon became “affixed” to a body of flesh at birth. The “inscription” that surrounded Solomon (as Yahweh places on all souls breathed into clay) was the plan of life, which was to return full “circle” (alternate translation of “ḥūḡ”), meaning to find the “path” of righteousness (which always demands Yahweh’s assistance). At birth, Solomon was given an identity – “I.” It was then his “face” that was placed into the “deep” of the “sea” of souls, where Solomon would have to deal with many distractions and possessing spirits.

Verse twenty-eight then literally states: “when he emboldened the clouds above ; when he strengthened the eyes of the deep .” Here, the use of “clouds” must be seen as the inability of a soul (once placed into flesh) to remember its time as a soul being in the hand of Yahweh, to be judged as to where a soul will go next. The “clouds above” are the blindfolds put on by being breathed as life into dead matter. Souls cannot see the spiritual realm as they once did. This means the “eyes” of sight into the spiritual realm lurks within the “abyss,” where spirits mingle with the material realm, as demons, snakes, and the angels of Yahweh. Being possessed makes a soul be “strengthened” of weakened, depending on the spirit a soul gives control over its flesh to.

Verse twenty-nine then literally says, “when he placed to the sea its statutes ; so that the waters not would passover his command , when he inscribed , the foundations of the earth .” Once more the “sea” is the collection of souls in the physical realm, with the “earth” being a reflection of the “flesh” in which a soul is breathed. This then says the “sea” of life – souls animating dead flesh – has rules that must be maintained at all times. The laws of science and mathematics are such “statutes,” which cannot be broken. This means “the waters” are the flow of spirits in which souls are watched and possessed are “limited” in what they can do to the souls in flesh. The use of “abar” (meaning “passover) says no soul will be condemned to death by any spirit less than Yahweh. He has the “command” of Judgment; and, if Yahweh marks a soul for His use, it forbids a lesser spirit from doing anything more than assist that soul. These marked souls are thus “inscribed” to return to Him, but while on earth they will serve Him as saints. Those saints will establish the “foundations” of a righteous way of living, which will be the ‘set in stone’ “way” to Yahweh, which must always be followed by lost souls.

Verse thirty then literally states: “and I came to pass joined with him , an architect and I came to pass enjoyment day by day ; rejoicing in his face always .” In this, the first-person “I” must not be seen as a soul, as all souls must submit their self-identity to Yahweh. To be “joined” with Yahweh is to become possessed by His Spirit in divine union. This then makes being “an architect” relative to an apostle, who enters into ministry, wearing the “face” of Yahweh, becoming the “master” of His plans enacted. This becomes how one becomes filled with a Yahweh elohim (Jesus’ soul resurrected within) and Acts as an “adonay,” or “lord” that teaches the lost souls. This says one “comes to pass” on the Spirit of Baptism onto others, with that ministry an “enjoyment” like no other. The use of “day by day” says the light of truth will always shine into the darkness of the “deeps,” so there is no longer the night of death to fear. This makes the “rejoicing” be the knowledge of eternal salvation having been gained, when one’s soul forevermore wears the “face” of Yahweh over one’s own.

Verse thirty-one then says literally, “rejoicing in the world of flesh ; and my delight , with the sons of adam . פ” Here, the intent is to see the happiness a soul feels in the flesh, when committed in divine marriage to Yahweh’s Spirit. The opposite is still the artificial joy lost souls experience, when they sell their souls into the “world of flesh.” That becomes a double-edged sword. When the first-person possessive pronoun is read into “delight,” “my delight” is meant to be th realization that all past sins have been wiped clean and eternal life await beyond the time the flesh can no longer support a soul in the material plane. Still, this can also be seen as self-delights that are the rewards of selling a soul to Satan. Therefore the “sons of men” are failures to become “Sons of Yahweh,” while “sons of Adam” says a soul has been joined with the soul created by Yahweh to save lost soul (a.k.a. “Jesus” – Yahweh Saves”). This verse is then ended with a “peh,” which when used alone marks the end of a series of text.

As the Old Testament reading on Trinity Sunday, it is important to see that the brain of Solomon was shown the truth of a commitment to Yahweh, even if his soul was misled to self-importance, as the wisest man on earth (until his death made him nothing). This becomes not Solomon writing, but Solomon being like the girl possessed by “spirit Python,” who told the truth, while being annoying and non-productive in her prophecies. Solomon said he serves the goddess Wisdom, rather than Yahweh; but that goddess still served Yahweh and would not go against His commands. Solomon asked to be possessed by a goddess, which Yahweh allowed. However, everything Solomon wrote was guided by a possessing spirit that was not Yahweh. It only knew the truth that Yahweh allowed it to express.

Language, Psalms, Teaching

Psalm 8 – Teaching as a Trinity prepared

December 27, 2025 R. T. Tippett Leave a comment

1 Yahweh adonenu, *

how exalted is your Name in all the world!

2 [2a] Out of the mouths of infants and children *

[1b] your majesty is praised above the heavens.

3 [2b] You have set up a stronghold against your adversaries, to quell the enemy and the avenger.

4 [3] When I consider your heavens, the work of your fingers, *

the moon and the stars you have set in their courses,

5 [4] What is man that you should be mindful of him? *

the son of man that you should seek him out?

6 [5] You have made him but little lower than the angels; *

you adorn him with glory and honor;

7 [6] You give him mastery over the works of your hands; *

you put all things under his feet:

8 [7] All sheep and oxen, *

even the wild beasts of the field,

9 [8] The birds of the air, the fish of the sea, *

and whatsoever walks in the paths of the sea.

10 [9] Yahweh adonenu, *

how exalted is your Name in all the world!

——————–

This is one of two possibilities that can be read aloud in unison or sung by a cantor, as the Psalm for Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. If chosen, it will follow a reading of Solomon’s Proverb 8, where he wrote: “When he established the heavens, I was there, when he drew a circle on the face of the deep”. The first pair selected will be followed by a reading from Paul’s letter to the Christians of Rome, to whom he wrote: “Since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God.” All will accompany the Gospel selection from John, where Jesus said: “When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you.”

I wrote about Psalm 8 and posted my commentary in 2021, when it was the optional Psalm for Proper 22 [the nineteenth Sunday after Pentecost] in Year B. Psalm 8 is also an optional song for Trinity Sunday, in Year A. My only posting on this song of praise is in-depth and worth reading. If you would enjoy that opportunity, the commentary can be read by clicking on this link: A little lower than angels. I will now address this Psalm from a Trinity Sunday point of focus.

In this observation, I want to point your attention to the first and last verses, where “Yahweh adonenu” is repeated. In my commentary of 2021, I changed the English translation that the Church presents as “O Lord” to “Yahweh” and placed that in bold type. I left alone the English translation that says “our Governor” [the NRSV shows “our Sovereign”], although I explained the meaning of “adonenu” is the explanation I presented. This is the core element that makes this Psalm be sung aloud in unison on Trinity Sunday [if chosen]; and, that is what I want to explain now.

On the BibleHub Interlinear website for Psalm 8, the word “adonenu” is listed as such: “Noun – masculine plural construct | 1st person common plural.” The root word is “adon,” which means “lord.” This specific spelling (a construct, which adds words to the root word) is found written seven times in the Old Testament, with Psalm 8 having two of those. The consistent translation in all seven is as “our Lord,” although 1 Samuel 25 has two uses, which are translated as “our Master.” The addition of “our” is the common plural construct, in the first-person, attached to the masculine singular noun. When it is written in the plural number, then that makes the translation become “our lords.” The word means “our lords,” without any capitalization, because Hebrew has no capital letters. The capitalization is led by ignorance of the meaning of “lords” (as well as “lord,” many times) such that the Hebrew teachers of English translators have whispered into their ears, “We think anon, adonai, and adonenu are all ‘pet names’ for Yahweh … in the singular. Forget the plural constructs. So, you can make all of its uses have that capitalized meaning be seen as “God” implied.”

What is important to realize is the Jews (the teachers of Hebrew to English translators) have fallen so far away from Yahweh that long ago they could not tell Yahweh stood among them, going by the name “Jesus of Nazareth.” They would not know an “adon” if one came up and said, “By the way, I am an adon, but as you can see, I am physical. So, you cannot say I am Yahweh. Instead, I am His Son; but the truth of that too cannot be seen either.”

The word has the same implications as does “elohim,” which is similar to “adonai,” as “elohim” is the plural word saying “gods” and “adonai” is the plural word saying “lords.” Both “gods” and “lords” are almost the same thing, as both are God-sent spirits that possess many souls in human flesh, individually, as a plural collective. The singular words: “el” and “adon” – meaning “god” and “lord” – are not capitalized, because they are spirits within flesh. Their ‘kingdom’ is always one body of flesh, although the common plural denotes there are a limitless number of soul in bodies of flesh that can be divinely possessed by an “el” or an “adon.”

In Genesis 1 there are thirty-two uses of the masculine plural word “elohim” (as “’ĕ·lō·hîm”). Even thought that word is clearly a plural number word (not “el”), the Jews that whisper insights to English translators have told them, “Forget the plural number. We think this is how Moses and fellows meant the singular, implying Yahweh. So, we think this means “God.” Thus, all thirty-two times the lower-case “gods” (which are the “angels” of Yahweh, but not Yahweh) is translated as “God.” From such whispering by Jews, English-speaking ‘Christians’ think “God” worked up a sweat for six days, before (in Genesis 2) calling Himself to a meeting, where He told Him, “Take a rest Me. I got it from here on.” All the Jews and Christian translators of English cannot even fathom that IF Yahweh can Create everything, then why the heck would any fool think Yahweh could not Create “elohim,” as His ‘worker’ angels? Why the heck would six days of Creation not be done by angels, at the command and plan of Yahweh, with that being the reason He Created “elohim” “In the beginning”?

Then (after Genesis 2:1-4) “elohim” changes to “Yahweh elohim,” which is written eleven times – two words together, in the same order – in the text that tells of Yahweh forming Adam, to become His Son. That is the truth of “Yahweh elohim.” It is an “angel of Yahweh” placed within the flesh made of earth. Adam IS the “Yahweh elohim” that Yahweh made on the seventh day – the day made Sacred – for the purpose of saving lost souls stuck in the material plane. When Adam and wife sinned (they ate from the tree that bears the fruit of Big Brains), they fell from heaven (Eden, the place of immortals in the flesh) to earth. When they entered the material plane, it was to be the first priests of Yahweh in the world – ‘worker’ angels in the flesh that served Yahweh (because they could truthfully testify to Yahweh, as He was within their souls … made that way. They were the first priests because both were “Yahweh adonenu,” “teachers of Yahweh,” with their first students being their own children.

Every priest of Yahweh, since Adam and wife came to earth, have been the resurrection of that same “Yahweh elohim” formed by Yahweh in Eden. Being ‘taught’ about Yahweh can only lead a soul to seek Yahweh in divine union. Each soul has to be resurrected with the soul of “Adam” – the “Yahweh elohim” within, which is the only way to know the truth of Yahweh.
The same ‘soul’ in Adam was the same ‘soul’ in Jesus. Every Saint that has walked the face of the earth has been that one ‘soul’ resurrected within a soul-body; and, some of the most important figures in Israelite history were the physical reincarnation of the Adam-Jesus ‘soul.’

Still, to be a most Holy man on earth (or woman), when a “Yahweh elohim” is sent out in ministry, in order to save other souls, that “Yahweh elohim” must teach seekers, in the same way that Jesus taught his disciples. It is this “teacher” element that is the meaning of the use of “adonenu.” This is why all the disciples called Jesus their “Lord” or their “Master.” They did not use that word because Jesus was a normal teacher, as that would be written in Greek with a lower-case spelling. However, because Jesus held the soul of a “Master” of the truth that leads souls to be where his soul will resurrect. The disciples of Jesus would become Apostles only after each of their individual souls had married Jesus’ Father, when all would be made pure – each made a Christ. One needs to be prepared to become a “Yahweh elohim” by a “Yahweh adonenu.” One needs to receive the soul of Jesus into one’s cleansed soul by coming in contact with a “Yahweh adonenu.”

This means the translation of “Yahweh adonenu” as “Yahweh our Masters” becomes what all the souls possessed by the Trinity will proclaim. The addition of the plural construct that adds “our” or “ours” must then be realized as a possessive pronoun, where the truth being stated is “Yahweh Masters our souls,” where “our” is also “ourselves,” with “selves” meaning “souls.”
It is then that collective of souls, who all have the “Lord of Yahweh” leading their souls (as each being led by the “Yahweh adonenu” that is Jesus resurrected within their souls), who then are shown to exclaim, “how majestic your name in all the earth!”

There, “earth” does not mean everywhere on a planet, but specifically in “all the flesh” (“earth” metaphor) that has souls divinely united with “Yahweh,” having become “His elohim” who “teach” others (as Jesus reborn – Apostles). The second exclamation then says, “who have been given your majesty , above the heavens !”

Yahweh’s “majesty” is His Son’s soul. The presence of that soul within brings the pure love of God into “our souls” (“heavens” metaphor). This is the sudden burst of “tongues like fire” being placed on all the Apostles, so they began “teaching” in foreign tongues [which includes being spiritually communicated, through telepathic means].

A Magic Eye picture. Let your eyes see the intent beneath the confusion.

When David repeated this in the last verse, it hammers home the importance of this love of God that remains in the world through saints that are reborn as Jesus. The “name” comes from a soul’s marriage to Yahweh. A ‘wife’ takes on the “name” of her Husband. For David, that “name” was “Israel” – “Who Retains Yahweh (as His elohim).” That marriage means a Baptism by His Spirit, which purges one’s soul of all past sins. The “glory” that a soul then experiences – the love that is the resurrection of Jesus within – is metaphor for a soul having become the womb in which Jesus is born. The ‘virgin birth’ is a soul that has become pure then becoming pregnant with the Son of Yahweh – His “Yahweh elohim” that saves souls [the meaning of the name “Jesus”].

Now, the Episcopal Church has mutated verses one and two, mixing them together for some reason; but the truth of verse two, when it states, “out of the mouths of children ׀ nursing infants,” says each soul is “newborn” as both a Christ and as Jesus. The souls of “Yahweh adonenu” use their “mouths” to preach the truth of Scripture, so other souls will known the truth personally – faith instilled – so they will be led to receive the Spirit of the Trinity. To speak that truth, their “mouths” must “suckle” from Jesus’ soul within. As “nursing infants,” as “newborn” souls having entered ministry as Jesus, they must feed on his source of truth, just as a baby nurses from its mother’s breast. This ability cannot be seen as the “infant’s,” because a higher power has to be known to be the source. They “nurse” on spiritual food, which is the truth of Scripture.

David then added that this “strength is intended for your enemies,” or those worldly influences that “bind” or ensnare souls to sins. One cannot have the maturity of an adult, because that presumes all loss of innocence and purity. One is reborn as a “child of Yahweh,” so one knows nothing beyond what one is taught from within. A child of Yahweh says such things as “you know, Lord” and “I do not speak for myself, but for the Father who is in me.” This inability to discern worldly matters in a lustful or desiring way keeps one from acting in ways that repulse this “Yahweh adonenu” away from one’s being. That brings about a “silence” that projects the “rest” and “completion” of the seventh day, when one’s soul becomes “whole” or “one” and nothing more is desired, beyond a return to be with Yahweh.

The rest of this song of praise then sings of the abilities a soul knows and experiences, as one connected to the Trinity. It is beyond anything normal human beings can put into words. Therefore the metaphor of great natural wonders are sung. It says a “Yahweh adonenu” is “mindful of the son of man” and “made a little lower than an angel.” A “Yahweh elohim” is a “son of man” [regardless of human gender]. One of the “elohim” in the flesh, is an ‘angel in the flesh,’ who is “made a little lower than an angel.” Both sing praises to the Adam-Jesus created in Eden, for the purpose of saving lost souls on earth.

As an optional Psalm to be sung on Trinity Sunday, it is vital to see this connection to one becoming a minister reborn as Jesus, because of the Trinity being the outpouring of Yahweh’s Spirit on Pentecost Sunday. One was raised from the dead as Jesus on Easter Sunday. The ripening of his first fruits (Pentecost Sunday) says one must be taught how to teach the truth, as a “Master” sent out in ministry. David was a “Yahweh adonenu,” as was Jesus of Nazareth. It is a statement about divine possession, where the Spiritual nature of a soul in a body of flesh has changed. That change not only secures one’s own salvation; but it sends one out in ministry, as Jesus resurrected in new flesh, to repeat that intent and purpose of Yahweh.

Canticles, Language, Teaching

Canticle 13 – Renaming those who were spared the furnace by the Trinity

December 27, 2025 R. T. Tippett Leave a comment

Glory to you, Lord God of our fathers; *

you are worthy of praise; glory to you.

Glory to you for the radiance of your holy Name; *

we will praise you and highly exalt you forever.

Glory to you in the splendor of your temple; *

on the throne of your majesty, glory to you.

Glory to you, seated between the Cherubim; *

we will praise you and highly exalt you forever.

Glory to you, beholding the depths; *

in the high vault of heaven, glory to you.

Glory to you, Father, Son, and Holy Spirit; *

we will praise you and highly exalt you forever.

——————–

This is the alternate ‘Psalm’ that can be read aloud in unison or sung by a cantor on Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. If chosen, it will follow a reading from Proverbs, where Solomon wrote: “Yahweh created me at the beginning of his work, the first of his acts of long ago. Ages ago I was set up, at the first, before the beginning of the earth.” That pair of songs will be presented before a selection from Paul’s letter to the Romans, where he wrote: “God’s love has been poured into our hearts through the Holy Spirit that has been given to us.” All will accompany the Gospel selection from John, where Jesus said to his disciples, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth”.

This song is said to be sung by three young Jews cast into the furnace in Babylon by Nebuchadnezzar. They are named “Hananiah, Mishael, and Azariah,” listing the names of the people told of in Daniel 3. Christians know them as Shadrach, Meshach, and Abed-nego.

One version of this revision of Daniel (in Latin or Greek) explains that this is the Song of Three Young Men [or Jews or Hebrews], which was sung when Hananiah, Mishael, and Azariah praised God together in the furnace, during the times in exile in Babylon (when Daniel prophesied). That site then states: “One of the Lord’s angels came down into the furnace to protect Azariah and his two friends. The angel forced the flames out of the furnace, so that the inside of the furnace felt as if a cool breeze were blowing. The fire didn’t touch the three men at all, and it caused them no pain or trouble.”

Daniel 3:25 calls this angel [literally translated from the Hebrew] a “[fourth] (fourth) to be like the son of elohin.” In that, the brackets, followed by parentheses, both sets surrounding the Hebrew word saying “fourth,” speaks spiritually (silently) as the Trinity having been added to each of the three young men. Each individual soul became a “fourth,” when it is understood they each became protected by the “angel” that is the Trinity (1 + 3 = 4).

The use of “elohin” says they were each made the “angel of Yahweh,” as each became His “elohim” Adam-Jesus. That transformation meant each of the three young men because Yahweh’s “sons,” because each was raised by the spiritual presence of Adam-Jesus in their souls. The coming of the “angel” that is Adam-Jesus says each of the three young Jews had married their souls to Yahweh (as devoted Jews), having been Baptized with the Spirit by the ‘Yahweh adonenu‘ that was Daniel – each made a Messiah or a Christ – so all they needed to each become a “fourth” was the resurrection of the “angel” within their souls, who was Adam-Jesus.

This aspect of the “fourth” must be seen as why this Canticle 13 is an optional song for Trinity Sunday. It is only possible to by sung on the Vigil of Pentecost (a Sabbath) and each of the three Trinity Sundays.

Britannica says this about this song, which includes a prayer by one man [Azariah], followed by a song of praise sung by all three [Canticle 13 is the song sung by all three]: “The two poems are not found in the original Daniel and were never a part of it. They were translated from Hebrew originals or adapted from them. A passage from the second, a liturgical hymn of praise, is a poetic expansion of the doxology that was sung in the Temple when the holy name of God was pronounced. Like the other additions to Daniel, the two prayers were probably composed before 100 BCE.”

Another translation site shows these particular verses as saying:

29 “We praise you, O Lord, the God of our ancestors.

30 May your glorious, holy name be held in honor and reverence forever.

31 May hymns be sung to your glory forever and may your holy presence be praised in that temple,

32 where you sit on your heavenly throne above the winged creatures and look down to the world of the dead. May you be praised and honored forever.

The differences between this above and the Episcopal Church’s Canticle 13 says the addition of “Glory to you,” “the throne of your majesty,” and “Glory to you, Father, Son, and Holy Spirit” are additions that fit a Church’s personal understanding of this story; and, that agenda was then added to have the members of their organization sing those words, without ever being told why they were added or what they implied. It is vital to understand that the “glory” that comes from Yahweh is His Son.

Adam was made perfect in the place of perfection, which was where the heavenly joined with the worldly (Eden). Remaining in that place was dependent on only feeding from the fruit of the tree of life [eternal life]. To feed from the fruit that distinguished between “good and evil” meant being outcast into a world where “evil” was known. Yahweh allowed the serpent to test His Son [and wife], to have then personally witness the loss of eternal life, by becoming souls breathed into human flesh, with all the serpents of the world ready to prey upon those souls. This is how David sang of a sea of souls, where the Leviathan was made by Yahweh for sport.

Adam [and wife] were the first saints seeded into the world to teach lost souls how to return and be one with Yahweh. Their first students were their sons [a lesson that says being taught of Yahweh does not make one become of Yahweh]. To encounter one whose soul has been resurrected as Adam-Jesus [“Jesus” means “Yahweh Saves”] means to meet one raised as the “[fourth] (fourth) to be like the sons of elohin.”

This means the addition of “the throne of your majesty” is one’s soul, which has received the Spirit of Baptism [made a Christ] by divine union coming, between a soul and Yahweh. This cleansing of past sins then makes one’s soul become a ‘virgin womb,’ into which is resurrected the soul of Adam-Jesus.

The meaning of the three young men – the faithful – says the fire of death did not consume them. It says their souls were not to come back into the earthly plane without being sent by Yahweh with a purpose to save souls. Therefore, the addition of “Glory to you, Father, Son, and Holy Spirit” says a soul has been saved by the presence of Adam-Jesus, so the completion of the Trinity has come.

As an optional song to be sung on Trinity Sunday, the message is clear. One’s soul must learn to allow itself to be possessed by Yahweh, His Spirit, and become reborn as His Son. That Trinity demands a “fourth,” which is the host soul in a body of flesh. Yahweh does not save souls to tap them on the shoulder and tell him or her how special he or she is. Yahweh did not spare His Son Adam, nor his wife, from punishment for sins; so, no soul can expect any favoritism given, without expectations being made. The expectation for eternal life is to only feed from the tree of life, which means “no sins allowed!” To have the power to do that requires the soul of Adam-Jesus be resurrected within one’s soul; and, then be given Lordship over that soul-body. Once that Lord is established, the soul is granted eternal salvation, with the expectation being to go into ministry as Adam-Jesus reborn, so the Trinity can be preached truthfully and then passed on to other souls. This song of praise must be seen as salvation preventing lasting pains from worldly persecutions. It sings that one has already died of self-ego, just as Jesus was killed first, so he could enter other souls and save them. It sings the glory of being raised from the dead with a purpose.

Language, Romans, Teaching

Romans 5:1-5 – Paul explaining the Trinity in five verses

December 27, 2025 R. T. Tippett Leave a comment

Since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

——————–

This is the Epistle selection that will be read aloud on Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Proverbs 8, where Solomon wrote: “when he marked out the foundations of the earth, then I was beside him, like a master worker; and I was daily his delight, rejoicing before him always”. That will precede either a singing of Psalm 8 or Canticle 13. If Psalm 8 is chosen, then the words of David will be heard, which sing: “What is man that you should be mindful of him? the son of man that you should seek him out? You have made him but little lower than the angels; you adorn him with glory and honor”. If Canticle 13 is selected for singing, then we will hear sung, “Glory to you, Father, Son, and Holy Spirit; we will praise you and highly exalt you forever.” All will accompany the Gospel selection from John, where Jesus told his disciples, “All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.”

In the above NRSV translation, confusing words are found. Words like “justified,” “peace,” “grace” and “hope” are all nebulous and can mean different things to different people. The translation becomes so generalized that is sounds like a dream that can never be real or personally realized so the words are fully understood. I find this is due to the above translation being a paraphrase that focuses on making Paul seem like he was writing about some agenda that Jesus was the ‘cat’s meow’ for all to go along with. Such words become things nicely marked in a Bible or printed on cards, placed in one’s wallet or purse, to be pulled out and read for momentary comfort. These words, however, are well chosen for reading on Trinity Sunday because they speak of the divine possession that makes a soul be a personal witness to the Father, Son, and Spirit, where Spirit needs to be understood as synonymous with the word “Christ.” That is the Baptismal purification that must take place, before the Father and the Son can be enthroned within one’s soul.

Rather than simply read the beauty of the NRSV translation (and oooh and aaah like a schoolgirl), I have literally translated these five verses, using English terms that make the mind be opened to the reality of what Paul wrote. In his words, the Genitive case is used several times, where the possession that says “of” is regularly omitted from the translations read aloud in churches. Please reread these verses above and compare them to those translations below. To assist the reader, as to where the Genitive case should be seen, I have placed an underline to those words.

1. “Righteous us having been made therefore from out of of faith , wholeness we possess advantageous for this God , on account of of this of Lord of our souls of Jesus of Christ ,”

2. “on account of of whom kai this access we possess to this to faith into this kindness this within to whom we make a stand ; kai we boast on the basis of to expectation of this of honor of this of God .”

3. “Not alone now , on the other hand kai we boast within to these to persecutions , remembering that this tribulation , endurance brings out ;”

4. “this now steadfastness , tried ; this now approved character , expectation .”

5. “this now expectation not to bring to shame , becausethis love of God has been poured out within to these to inner selves of our souls because of of Spirit of Sacred , of this of having been placed to our souls .”

On Trinity Sunday, where the importance of this must be understood to be known personally, where divine possession makes a soul be a witness to this divine presence within, rather than to think one can see the spiritual with physical eyes or figure the spiritual out with a fleshy brain, the Genitive case is placing the foundation of divine possession in the words written by Paul. To discard them is to miss the truth that he told.

As to verse one, it begins with a capitalized “Dikaiōthentes,” which means it bears a divinely elevated meaning that must be examined closely. The NRSV over simplifies (incorrectly) this as “Since we are justified,” with the capitalization placed on “Since.” The form written states the Aorist Participle, such that it makes a statement of a past event in the present tense, where “having been” is a part of the translation into English. Then, the root verb (“dikaioó”) is the Nominative Masculine Plural, where the plural number applies to many Roman Christians (“us” or “we”), to whom Paul addressed with this word. The verb means, “to show to be righteous, declare righteous,” implying in usage “I make righteous, defend the cause of, plead for the righteousness (innocence) of, acquit, justify; hence: I regard as righteous.” (Strong’s) When all this is considered, the divinely elevated meaning of this word says, “Righteous us having been made,” where the divine elevation says this was not self-made or self-willed ‘good living.’ The source of “Righteousness” is Yahweh. This must be grasped firmly.

The Greek words “oun ek” translate as “therefore from out of,” with the same words also capable of being translated as saying, “then from.” In that regard, “ek” implies “from” as movement “from the interior outwards.” (Strong’s) This movement is then spiritual in nature (of Yahweh’s doing), therefore related to the souls of those to whom Paul wrote. This leads to the word “pisteōs,” which is the Genitive form of “pistis,” meaning “of faith” or “of faithfulness.” (Strong’s) Therefore, the initial purpose of Paul’s words address a state of divine “Righteousness” that all true Christians know, which has come from within outwards, such that the true source of “Righteousness” is personal knowledge within one’s soul, where the truth of “faith” is founded. Because “pisteōs” is in the Genitive form, the possession of Yahweh is what transforms “trust, belief, and confidence” (that which is outwardly motivated) into the true personal experience within one’s being. That makes “faith” become a knowledge “of Yahweh” [from His possession].

The second segment of verse one begins with the Greek word “eirēnēn,” which is routinely translated as “peace.” While “peace” is one of those words (like “grace, love” and “glory”) that demands a layperson enroll into some theological program that trains one in paragraphs of definition for those simple words, the truth of the meaning is this: The word means, “one, peace, quietness, rest,” implying in usage “peace, peace of mind; invocation of peace a common Jewish farewell, in the Hebraistic sense of the health (welfare) of an individual.” (Strong’s) HELPS Word-studies explains the proper meaning as: “wholeness, i.e. when all essential parts are joined together.” For as little as Christians know “peace,” they have a much better ability to grasp “wholeness,” especially when readings leading up to the Ordinary after Pentecost season point to the resurrection of Jesus’ soul within one’s soul being the definition of what “wholeness” is. Seeing that, that same presence is then the truth of “peace,” where “peace” is a statement of Jesus’ soul resurrected within one’s own soul (bringing “peace” within).

To confirm that meaning of “eirēnēn,” Paul next wrote the Greek words “pros ton Theon,” which translate into English as, “advantageous for” or “towards this God.” That says the “wholeness” that had been missing prior to “us having been made Righteous” was that which took a soul “towards this God.” This makes it an “advantage” for the unsaved soul, when it has become saved by coming “towards this God,” with “this God towards” one’s soul in return. The two had been separated, so the “advantage” for a soul comes from a return “towards this God.” In contrast, away from this God would be lives of sinners, not those “having been made Righteous.”

In the third segment of words in verse one, five of six words are written in the Genitive case, meaning Paul delved deeply into explaining the divine possession that is the source “of faith,” which brings a soul to a state of “wholeness.” Here, he wrote “dia,” which says, “through, on account of, or because of,” where HELPS Word-studies explains this word’s intent is to mean, “across (to the other side), back-and-forth to go all the way through, “successfully across” (“thoroughly”).” Thus, the reason (“because of”) one make it “advantageous for” one’s soul, as stated prior, is “on account of of this of Lord of our souls of Jesus of Christ.” That says “of this” (“tou”) is that stated prior – “made Righteous of faith” – now is “of Lord.” Here, the lower-case spelling of “kyriou” is a statement of a soul being its own ”lord” over its body of flesh (and soul); but the divine elevation “of Lord” means the presence of a Yahweh-sent soul of His Son, who comes “advantageously” for the feminine soul-wife to become its new “Lord.”

To ensure one knows the meaning “of Lord” is that, Paul then wrote “of our souls,” where the Greek word written is “hēmōn,” which is written in the first-person plural – matching the plural of “Dikaiōthentes” and “echomen.” The word typically translates as “of us,” but can equally say “of ourselves.” In that case, “ourselves” becomes a statement about “our souls,” as the only thing bringing life to flesh (a “self”) is its soul. More than being a “Lord” over one’s flesh, where arguments could ensue about the self-soul not liking the restrictions of a “Lord” soul, the “Lord” must have complete authority over both self-soul and its body of flesh. So, by it being in possession “of Lord of our souls,” the soul of Jesus is the “Master” in charge of “making one Righteous,” making one become “whole.”

Paul the named who this “of Lord” is, as it is being in the possession “of Jesus,” where one’s soul becomes Jesus reborn … in his name. That name is applied to the soul-flesh possessed, in a similar way that a soul takes on the name of the Husband – Yahweh – becoming one “Who Retains Yahweh (as one of His elohim)” [“Israel”]. To become “of Jesus” means one has become an Apostle reborn in that name. In order to become that – a possession “of Jesus” – one’s soul must also have become totally cleansed of all past sins. This is the marriage of a soul to Yahweh, which brings about the cleansed state “of Christ,” which is the possession of Yahweh, Baptized by His Spirit. To become “of Christ” means a soul is made into a Virgin womb (the feminine essence of a soul in the flesh), into which the soul “of Jesus” is implanted. Thus, the whole of verse one is Paul reminding his fellow Christians in Rome of their transformations into “Righteous” Apostles, made “of faith.” That transformation did not by Paul handing out instructions to believe, as being “of faith” means being “of personal experience.” That means each of their souls had been made “whole” by divine marriage to Yahweh (through His “Spirit”), making them possess “of Lord of their souls Jesus, of Christ.”

Following a comma at the end of verse one, verse two then repeats the Greek word “dia,” such that the “through, on account of, or because of” stated in verse two as “on account of of this of Lord of our souls of Jesus of Christ” is further stated in verse two. Here, the reason (“because of”) is relative to the “of whom” that are involved (from “hou” being the Genitive masculine singular form of “who, which, what, that”) in this divine possession. This focus is then stated to be important (from the word “kai” written) to denote the feminine gender usage of words saying “this access” or “this coming to,” which says the divine possession enters (or penetrates) the soul, not the other way around. It is then said to be “we are possessed to this to faith into.” Here, Paul is laying the groundwork for explaining “faith” is “brought to” one’s soul, such that it becomes “faith” once “into” one’s soul. This says “faith” is importantly a result of divine possession, meaning “beliefs” fall short of that personal experience.

Here, Paul wrote “this favor,” where he wrote the word “charin,” a word normally translated as “grace.” The feminine gender of “charin” says it is the soul that receives such a state, with the root word meaning “favor” and “kindness.” This must be seen as a gift that “comes into” a soul, resulting in “faith.” Paul then wrote, “this within to whom we make a stand.” In this, the Greek word “hestēkamen” is another in the series of first-person plural verbs, where Paul says all true Christians are made to “stand firm” or be “steadfast” in their “faith.” The positioning of “standing” is opposed to lying down, which mimics sleep; and sleep is metaphor for death. By saying “we make a stand,” Paul said “we have been raised from the dead.” By seeing this presence as a “favor” “brought into” them, there is nothing that can ever weaken that “faith brought.” The “kindness” bestowed to a soul is knowing Yahweh’s Spirit personally; and, that allows one to know Salvation of a soul means defeating death.

Following a semi-colon that divides verse two into two separate statements, Paul again wrote a “kai” which introduces this second relative statement as being important to grasp. The first word following that marker word is another in the first-person plural, which now places focus on “boasting.” Paul then said, “we boast on the basis of to expectation.” In that, the Greek word “elpidi” is written, which is normally translated [in the Dative] as “to hope.” Because “hope” is another of those vague terms that people often misunderstand, to see the truth be expressed as “to expectation,” this takes away the weakness of “to hope” and lays this importance on the realization that divine possession is not some ‘iffy’ sense of being, but instead a fixed set of “expectations” that one knowingly faces, when divinely possessed.

The ”expectation” that comes “to” one’s soul is then stated to be “of this of honor of this of God.” Here, again, the Genitive case points out the possession involved, where one’s soul-body is given the ‘expectation” that divine possession means a state “of honor” has come. In that, the Greek word “doxēs” is written, which ordinarily would be translated (properly) as stating “of glory.” Once again, such a word brings a sense of nebulosity that is difficult for laypeople to define. I have posted in prior commentaries that the truth of “glory” is the love of Yahweh that fills the soul of Jesus. One cannot possibly begin to define that love of Yahweh; but one can experience that love as the “glory” of divine possession. As such, the word also means “renown,” which means one takes on “the name of Jesus,” above and beyond one’s own name. The word also means “honor,” such that it is easier to grasp the importance of maintaining the “honor” bestowed upon a soul, by the presence within “of Jesus.” This is the truth “of glory.”

When Paul then finished verse two by saying “of honor” was “of this of God,” that says Adam-Jesus is His Son, who was made by His hands. That “Yahweh elohim” made in Genesis 2 was made for the purpose of being sent onto the earth plane as the first Apostle in the name of Yahweh. The purpose was to save lost souls, so the name told to Mary by the angel Gabriel said, His name will be “Jesus.” That “renown” says “Yahweh Saves.” Thus, this coming “of glory of God” is His Son, in whom the love of Yahweh is permanently affixed.

Verse three follows a period mark that ends verse two, beginning with the capitalized Greek word “Ou,” which means “Not.” This negative word is divinely elevated to the spiritual level, so when the words that follow it say, “alone now,” this highlights “alone” as a soul by itself in a body of flesh. That is “Not” the makeup of an Apostle. The soul is possessed by this “of glory [Jesus] of God [Yahweh], so a Trinity exists along with the host soul, which is “No longer alone now.”

Following a comma mark of separation, the next segment make a one-word statement that often is translated as “but,” from the Greek “alla.” Because “but” has no meaning as a one-word statement, the word is found to also mean, “on the other hand,” which indicates multiplicity (of hands), which becomes “the other” that possesses a lone soul. This is then followed by the word “kai,” which says it is important to place focus on the Greek verb (once more) that is stated in the first-person plural, meaning “we boast.“ This is the multiple Christians of Rome that Paul addressed, repeating his prior usage (in verse two), where Paul also importantly introduced “we boast on the basis of to expectation of this of honor of this of God.” Now, Paul importantly adds: “we boast within these persecutions.”

When Paul was named Saul, he persecuted those Jews who claimed to do feats in the name of Jesus of Christ, without understanding what that meant. As Paul, he regularly faced persecutions; and, the true Christians of Rome were persecuted just like was Paul. [See in the history book where it talks about Christians being fed to the lions in the arena.] The importance says “we are able to hold our heads up high within these persecutions [or “tribulations”], because their souls are “Not alone,” but “on the other hand” they had the strength of Jesus reborn within each of their souls.

Following a comma mark of separation, the next segment says, “we are knowing that this affliction [of “persecution” or “tribulation”] , steadfastness produces”. This says that the presence of Jesus within gives a soul the strength to “endure” all pains and sufferings that come because one has been transformed into Jesus in a new body of flesh. This says that “perseverance” is “produced,” which means anyone who says “Jesus died on the cross for your sins; so, you don’t have to suffer” is full of complete ignorance. Paul set forth the “expectation of faith” that being made “Righteous” – as Jesus reborn – means Jesus will be persecuted to death countless times over again, involving many different bodies of flesh in which his soul is resurrected. Every Christian killed in Roman arenas, for the delight of Roman entertainment, was Jesus killed all over again. When a soul has a soul that has ‘been there, done that’ to count on for strength, then all punishments short of death are just ‘practice runs.’

Paul then followed a semi-colon at the end of verse three to change to a new direction in verse four, while remaining on the theme of “persecution.” There, Paul wrote, “this now perseverance , character ; this now character ; expectation”. In this, Paul referred to the “steadfastness” that comes from “perseverance.” Each event of “persecution” is a test, just like a school class regularly tests the students for what they have learned. The test that are not the final exams are what build the truth of one’s “character.” The Greek word translated as “character” is “dokimé,” which means “(the process or result of) trial, proving, approval,” implying in usage “trial, proof; tried, approved character.” (Strong’s) Once one has been “tested,” one knows what “to expect,” therefore one’s “faith” is “tested” regularly; and, that becomes the “expectation.” To get a passing grade (an “approved character”), then one must be “tested” or ‘thrown into the fire,’ so one’s metal is proved.

Again, the typical translation of “elpis” is as “hope.” The word “hope” is too weak to be “tested.” The link of “hope” can only be to “belief.” When one “believes” in a school and one “believes” in “tests,” that is because one has seen such external to oneself, while not actually being a student enrolled in a school. To suddenly be cast into an educational setting, when one is not prepared to do the work that is necessary (to be “tested”), then it does not matter how much “belief” in “tests” one has, or how much “hope” one has of not failing. To “hope” for miracles, without doing any work, is useless. Thus, James wrote, “Faith without works is dead” [where “dead” is about the missing Trinity of salvation, ensuring “death” will come]. When one is in over one’s head (a soul alone with a Big Brain), then “hopes” will be dashed; and, when that happens, “beliefs” are shattered. Therefore, “faith” is the personal experience of readiness, where “testing” is the “expectation;” and, when that is the “expectation,” then the “character” will respond to the demands of the “persecution” and succeed (with help, “knowing one is Not alone”).

Following a period mark at the end of verse four, Paul then began verse five by advancing this notion that separates “belief” from “faith.” His first segment says, “this now expectation not we bring to shame”. In that, rather than the first-person plural, Paul wrote “kataischynei” in the third-person singular, where each individual knew the personal “expectation” that he or she (collectively a “we” as those true Christians) “not to bring shame.” This is “not” about “shame” to the Trinity possessing everyone individually, but “shame” on self, which is the state of being that is sinful, including full of doubts. When the word “elpis” is translated as “hope,” rather than “expectation,” then the “not” (“ou”) becomes linked to “hope,” where a lack of “faith” (wishful thinking only) will always lead to a state of “shame.” It is Paul writing that “beliefs” leading to “hope” are useless, as “shame” becomes one’s way of life. Only when one has the personal experience within can the collective know that “not we bring to shame” our souls.

In the next segment, Paul identified that the soul of Jesus is why “not we bring to shame.” He was created by Yahweh for the purpose of saving souls. In that creation, His personal touch passed into flesh (immortal hero-like when made) the love of Yahweh into the “Yahweh elohim” that became the soul of Adam-Jesus. Whenever that soul has been resurrected within a previously lost soul, Paul wrote: “because this love of God has been poured out within these inner selves of our souls through Spirit Holy”. This explains how one’s previously lost soul – which knows nothing but “shame brought upon self” – will “not” repeat that misery, “because” of Yahweh’s “love” having been “poured out within each soul”. This is the divine marriage of a soul to Yahweh, with His “Spirit” being a soul’s Baptism that removes all past “shames.” The “inner selves” or “hearts” (from “kardias”) connect to the Greek word “hēmōn” (again), where the Genitive case, first-person possessive pronoun normally translates simply as “us” or “we.” However, as I explained before, the word also means “ourselves,” where “selves” relates to “souls,” meaning “we” or “us” is a statement of the life that animates dead flesh; and, that is what truly is one’s “inner self” or “heart.”

The ”outpouring of love” must be seen as the necessary connection from which all marriages are formed. Without “love” for Yahweh – shown by acts of submission to His Will and efforts to maintain the oil in one’s lamp that leads one’s life lawfully (willing self not to sin, because of knowing the Law) . Without one’s love poured out to Yahweh, there will be no “outpouring of His love” in return, when the time for divine the marriage should take place. The “outpouring” from Yahweh is first the “Spirit” that Baptizes a soul, removing all past “shames.” That prepares a new wife-soul to be penetrated ‘on the wedding night’ with the seed of Yahweh’s true “love,” which is His Son. This is a love of God that cannot be compared to any physically led emotions. Being purely Spiritual, this becomes the difference between “belief” and “faith.” The “love of God” is too deep to explain in words, to fully teach others what that “expectation” is like. It must be experienced. It must come from the divine union of a soul with “God, Spirit, and Son” – the Trinity of “God’s love” in one’s soul.

The two words ending the second segment are both capitalized: “Pneumatos Hagiou.” It is wrong to read that as one word, as “Holy Spirit.” The Genitive case shows both equally as possessing a soul, such that “of Spirit” means the marriage of a soul to Yahweh. It is His “Spirit” that is outpoured in divine Baptism. The capitalization of each word means they are each divinely elevated in meaning, as from Yahweh … individually and separately. The purpose of Yahweh’s Baptism (which must come first) is to make a soul become “Holy” or “Sacred” or “Set apart by God.” It is not the “Spirit” that is “Holy,” as that becomes a lowly imbecile (soul-flesh peon) judging Yahweh, when its nose should always be touching the ground, in submission to Yahweh, knowing it is too lowly to look up and show its face. “Hagiou” is a statement about one’s soul having been forever changed. It is the return to a pure state of existence, as when one was breathed as life into dead matter (at birth), so one can return to Yahweh in the same state one was in when one departed Yahweh. It is in this “Saintly” state of being that Yahweh has prepared one’s soul-flesh to be reborn as His Son, who will walk in new bodies of flesh as the “Saint” he was made to be. Thus, the truth of the Trinity is it is the threesome, Father, Son and Spirit, with the fourth being the soul-body that has been transformed into a “Saint.”

Paul then ended verse five by writing, “of this of having been placed to our souls.” Here, the Genitive case states (as that stated prior) there being a divine possession of one’s soul-body. The word “of this” (“tou”) refers back to “love of God” entering a soul “through of Spirit of Sacred”. When the Greek word “dothentos” is seen as the singular, becoming a statement of each individual soul of the ‘Christian’ collective (“we” or “us”), the word’s meaning as “to give,” is better read as the implication in usage of “I offer, put, place.” Each soul has not been “given” the right to be deemed “Set apart by God,” but all have been “offered” that opportunity, because Yahweh has sent His “Saint Spirit” into the world, so His Son can teach seekers the truth of Salvation. That “offering” must then be acted upon. Knowing there exist schools in the world does nothing for one’s education, if one does not enroll in a school, for the purpose of becoming educated. Thus, the registration requirements say one must first apply to Yahweh. Once one has been accepted, then He will “place” His Trinity into one’s soul; so, the end result will always be His Son Jesus reborn into ministry in the material realm.

As an Epistle selection to be read aloud on Trinity Sunday, which is the first Sunday after Pentecost, signaling when priests of Yahweh are sent out into ministry as His Son reborn, that cannot happen without a soul-body having had “placed” the Trinity of Father, Sun, Spirit, making one be a Saint, Set apart by God. Paul wrote to the true Christians of Rome, knowing they were ALL exactly in the same state of Salvation as he was. Going out into ministry is hard work. That is why so many who call themselves ‘Christians’ laze about in pews for a lifetime, rarely doing anything to show a love of Yahweh [a name they do not know]. Instead, they wallow in the idolatry [a shameful existence] that loves a church building, a church denomination, or the priests therein – all for the wrong reasons. None of that will ever save one soul. Only the Trinity brings Salvation of a soul; so, sitting in the same pew for ninety years – having done none of the works of a Saint – means getting this wasted life over with, so you can receive your failing grade (or less than passing) in Judgment and return in new baby flesh, to start all over again. Hopefully, one will find a true priest of Yahweh to lead you to do the acts of faith, rather than the works of shame.

John, Language, Teaching

John 16:12-15 – Jesus explaining the Trinity in four verses

December 27, 2025 R. T. Tippett Leave a comment

Jesus said to the disciples, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.”

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This is the Gospel selection that will be aloud by a priest on Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Proverbs 8, where Solomon wrote, “and I was daily his delight, rejoicing before him always, rejoicing in his inhabited world and delighting in the human race.” That will be followed by either a singing of Psalm 8 or Canticle 13. If Psalm 8 is chosen, read aloud in unison will be these verses: “You have made him but little lower than the angels; you adorn him with glory and honor; You give him mastery over the works of your hands; you put all things under his feet.” If Canticle 13 is selected, the song will sing, “Glory to you for the radiance of your holy Name; we will praise you and highly exalt you forever.” Following the song will come a reading from Paul’s Epistle to the Romans, where he wrote: “we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand.”

In John’s sixteenth chapter, he continued to write of Jesus’ words said to his disciples, as they were getting drunk on Seder wine. John began recording what “Jesus said to his disciples” in chapter thirteen; and, it continues here in his sixteenth chapter, without John ever writing the words beginning this reading selection. The Episcopal Church has picked out these four verses to be read on Trinity Sunday; and, they are simply setting the context of who Jesus was speaking to. By writing, “Jesus said to his disciples,” it must be understood that this applies to those drunken disciples that surrounded him and John only. These words are not for those who reject the teachings of Jesus, as those not there with him when he spoke these words. However, they equally apply to all who are “disciples” of Jesus today, as evidenced through devoted study of his words spoken and recorded in the Gospels.

As I did with the Romans reading for Trinity Sunday, I want you to compare the above NRSV translation to the literal translation that I have constructed. See how the nebulosity disappears and the Trinity theme appears.

12. “Still much I possess to your souls I say , on the other hand not you are able to carry them at this moment .”

13. “whenever now it shall come that one , this Spirit of this of truth , it will guide you within this truth all ; not indeed it will speak from itself , on the other hand how much it may hear , it will speak ; kai these coming it will announce to your souls .”

14. “that one my soul it will render honor on , because from out of of this of my soul it will take , kai it will announce to your souls .”

15. “all how much it possesses this Father , mine it exists , on account of this , I said that from out of of this of my possession it will take kai it will announce to your souls .”

The same information is presented, but in a way that translation services cannot present. Let me now break all of this down, so my amendments are made clearly explained.

In verse twelve, the capitalized Greek word “Eti” begins it. The NRSV minimizes this as “still,” in the lower-case. The word means “Yet, Still,” with HELPS Word-studies saying the proper implication is: “Continue (Remain).” The divine elevation that must be read into this word is this is Yahweh speaking through the Son [as is explained in verse fourteen]; so, “Still” is an important statement that what has already begun, and was then in the present, will “Continue” into the future. This is vital to understand, because Jesus had told his disciples on three prior occasions that he would die and on the third say resurrect. When he said, “much I have Still to you to say, but you are unable to bear then now” [alternate translation of the same Greek text], Jesus was about to be arrested and never again talk to his disciples in the flesh. Therefore, “Still” is a prophecy of the future resurrection of Jesus in his disciples, when they would find out “how much” would be said by Jesus, when they were “able to bear” his words.

In verse twelve, when John wrote in Greek “echō,” which the NRSV translates as “I have,” this common word is overlooked as a statement of “I possess.” When this word connects to the Greek word “hymin,” in the Dative case, it easily appears to be Jesus saying, “I have to you.” The possessive pronoun “hymin” (in the second-person plural) makes the English simplistic “you” be implied as plural in number, where the singular root means “you” as well. The intent hidden beneath this word written in Greek says the singular is “yourself,” with the plural being “yourselves.” This makes it easy to see that Jesus said “I possess” to his disciples, but not in the physical sense of him owning them as slaves. Instead, his soul possessed their souls, where a “self” is a “soul.”

This says that Jesus’ soul was already in possession of the souls of his disciples. The fact that they were drunk at the time he spoke to them (which he would have known quite well) says he spoke to John, so those words would be recorded for those disciples today, who are equally incapable of understanding what Jesus said. The drunkenness is less about Seder wine and more about the artificial high brought on by popular opinions, taught by false shepherds and hired hands. The translators of a divine language – recorded in the Greek Yahweh led John to write, so signals of written text (not the spoken word, per se – are unable to project the truth of what Jesus intended in his spoken words. This is just how drunken disciples could not fathom the deep intent of the words Jesus spoke here, which John recorded later. Only in the future, when one has ‘come down’ from the Pablum spoon-fed to boxed-in Christians, can souls be inspired by the Spirit to grasp: “This was right in front of my face, but I could not see the truth until now!” The disciples, once Apostles, were possessed by Jesus’s soul, so his bringing the ‘Christ Mind’ to them made them able to remember all things Jesus had said to them. That future transfiguration is when every soul will be “able to bear” what Jesus is saying now, in this selection from John’s sixteenth chapter.

Verse thirteen then states what will take place when this dawning of understanding comes to a soul. Jesus said, “whenever now it shall come that one”. In this segment, a word that will be repeated later is written, which is “ekeinos.” The NRSV translates this above as “he.” While the word is written in the masculine singular form, the word (as written) means “that one.” While the masculine implies a “he,” which the NRSV continues to call this aspect of the Trinity, it is not a separate entity, which “he” would lead one to believe. When Jesus then explained “that one” is “this Spirit of this of truth,” the Genitive case that states possession “of this Spirit,” where “this Spirit” is the source “of truth,” this would be better identified by the third-person neuter-gender, as “it.” This is then understood to be an “it” from a masculine source, which is Yahweh, as His “Spirit” – one of the three of the Trinity.

When Jesus spoke “of truth,” the Greek word “alētheias” (also repeated) clearly states “of truth” (in the Genitive case), but Strong’s explains its usage means: “not merely truth as spoken; truth of idea, reality, sincerity, truth in the moral sphere, divine truth revealed to man, straightforwardness.” HELPS Word-studies says it properly means “true to fact,” as “reality.” This element of “reality” says the “truth” is not always as it appears to be. These Greek words written by John have been paraphrased into English, such that the “truth” is John did not write anything in English. To believe the NRSV translation in English is to believe whatever or whoever came up with these paraphrases; such that, the “truth to the fact” is one’s beliefs are in an English paraphrase, not the “truth” of the Word. Thus, Jesus followed that announcement that what Jesus would “Still” be “saying” to the souls of his disciples beyond that Seder evening would be spoken to their souls by the “Spirit of this of truth,” where “it will guide their souls [yourselves] within this truth all”. In that, “all” means each of the disciples would be possessed by “this Spirit of this of truth,” removing “all” confusion that hides the “truth” from being seen.

When Jesus then said “this Spirit” will “not speak from of itself,” this says Jesus was filled by the same “Spirit of truth.” We know that because Jesus said the same thing about “himself.” This says the same “Spirit of truth” existed in Jesus, as would exist in the future in his disciples. When he then said, “this Spirit of truth will speak how much it may hear,” this says the same source of what Jesus heard was said by Yahweh – the Father. When “this Spirit of truth speaks what it hears,” then the soul in whom “this Spirit of truth” has come, “he will speak” the truth. That is what Jesus prophesied would be “coming to their souls [“yourselves”].”

To begin verse fourteen, John used the second “ekeinos,” which again translates properly as “that one.” This refers to “this Spirit of truth,” such that Jesus added “that one mine” or “that one my soul’s,” which confirms the same “Spirit” possessing Jesus will be possessing them. When Jesus then said “it will glorify,” where the essence of “truth” says “it will render honor on,” that says the same “glory” possessed by Jesus will possess his disciples. Here, the meaning of “glorify” must become part of one’s venular that immediately realizes the “glory of Yahweh” is His love, which He built into the soul of Jesus. This is the Adam connection, where the soul of Adam was the “Yahweh elohim” that Yahweh placed into the clay of the ground, at which point He breathed in an “elohim” or an “angel” that is the love of God. That love of Yahweh is at the core of Jesus’ soul; and, the same love of Yahweh – the resurrection of the “Yahweh elohim” of Adam-Jesus – will become “this Spirit of this of truth” that possessed Adam, was resurrected in Jesus, and will always be resurrected within Yahweh’s “Saints.” Jesus explained “he will take” this same “Spirit” from the soul of Jesus and resurrect it in the souls of all Apostles. Then, the same announcements “of truth” will come from “those souls [“yourselves”],” in whom “this Spirit of this of truth” that is in Jesus will be raised.

In verse fifteen, Jesus then basically stated the Trinity, by saying, “all how many it possesses this Father , myself it exists “. This states a soul must be married to Yahweh, becoming His possession. No matter “how many” devote themselves to His service, “all” will become His wife-souls. Once that criteria has been met, then “all” souls possessed by Yahweh will become Jesus resurrected, as “myself exists” in those wife-souls possessed by “the Father.” Here, the “Father” brings about the Son, so the wife-soul also becomes both the mother (a Virgin womb of Mary recreated in “all”) and the “brother” of Jesus, such that Yahweh is both the Husband and the “Father.” The Trinity was stated in verse fourteen, as “this Spirit of this of truth,” which possesses the soul of the Son, as the “Spirit” of the “Father” (thus an “it” from a masculine source). The Trinity always needs a ‘fourth’ to possess, which is always a soul-flesh in the material realm. The fourth that spoke to the disciples was Jesus of Nazareth, the Lord of disciples, the son of Mary, the husband of Mary Magdalene, and the father of John the Beloved. All of those human traits and characteristics are worldly, not Spiritual. Thus, Jesus of Nazareth was possessed by the Trinity he explained.

As a Gospel selection to be read aloud by a priest on Trinity Sunday, the elders of the Church selected these four verses specifically for the purpose of having a priest explain this truthfully. That demands a priest be a fourth that has been and still is possessed by the Trinity. One so possessed can then act as one of the Apostles and speak the truth from the Spirit of truth, so others can receive the same Spirit and have the Trinity raise their souls from death. Alas, that fortunate state of the early phase of true Christianity has long ago been persecuted to near death. Pulpits now are found to be in buildings designed to only sheer the sheep for profit, not knowing any truths to be told. Sermons are created to befuddle the flock with adoration for an orator (speaker of fluff, not substance), so absolutely NO teaching of truth is done. That means it is left up the individual self-soul to seek the truth alone. That demands a spiritual relationship and a desire to be taught … to be a disciple of Jesus. With enough love of God shown, then Yahweh may have mercy on one’s soul and send a true Apostle to help one make a stand and be raised from the dead.

1 Kings, Language, Teaching

1 Kings 19:1-4, (5-7), 8-15a – Elijah’s resurrection as Jesus

December 27, 2025 R. T. Tippett Leave a comment

Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. Then Jezebel sent a messenger to Elijah, saying, “So may the elohim do to me, and more also, if I do not make your life like the life of one of them by this time tomorrow.” Then he was afraid; he got up and fled for his life, and came to Beer-sheba, which belongs to Judah; he left his servant there.

But he himself went a day’s journey into the wilderness, and came and sat down under a solitary broom tree. He asked [one] (one) he prayed that he might die: “It is enough; now, Yahweh, take away my life, for I am no better than my ancestors.” [Then he lay down under the broom tree and fell asleep one. Suddenly an angel touched him and said to him, “Get up and eat.” He looked, and there at his head was a cake baked on hot stones, and a jar of water. He ate and drank, and lay down again. The angel Yahweh came a second time, touched him, and said, “Get up and eat, otherwise the journey will be too much for you.”] He got up, and ate and drank; then he went in the strength of that food forty days and forty nights to Horeb the mount ha-elohim. At that place he came to a cave, and spent the night there.

Then the word of Yahweh came to him, saying, “What are you doing here, Elijah?” He answered, “I have been very zealous Yahweh, elohe of hosts; for the Israelites sons of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.”

He said, “Go out and stand on the mountain Yahweh behold, Yahweh is about to pass by passover.” Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before face Yahweh, but Yahweh was not in the wind; and after the wind an earthquake, but Yahweh was not in the earthquake; and after the earthquake a fire, but Yahweh was not in the fire; and after the fire a sound of sheer silence whisper small. When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, “What are you doing here, Elijah?” He answered, “I have been very zealous Yahweh, elohe of hosts; for the Israelites sons of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.” ס Then Yahweh said to him, “Go, return on your way to the wilderness of Damascus.”

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This is one of the two Old Testament selections that can be read aloud on the second Sunday after Pentecost (Proper 7), Year C, according to the lectionary for the Episcopal Church. If chosen, it will be followed by the singing of both Psalm 42 and Psalm 43. Those two song include the verses that say, “My soul is athirst for lelohim, athirst for the living le-el; when shall I come to appear before the presence of elohim?” and “Give judgment for me, elohim, and defend my cause against an ungodly people; deliver me from the deceitful and the wicked.” Those will precede a reading from Paul’s letter to the true Christians of Galatia, where he wrote: “Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith.” All will accompany the Gospel selection from Luke, where it is written: “When they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. Those who had seen it told them how the one who had been possessed by demons had been healed. Then all the people of the surrounding country of the Gerasenes asked Jesus to leave them; for they were seized with great fear.”

I wrote and posted my views on verses one thorough four in 2021, when this was an optional Old Testament reading selection for Proper 14, Year B. At that time, I wrote that I saw Elijah dying and being resurrected, as the meaning of him “falling asleep under a broom tree.” As my views from that time have not changed, I welcome everyone to read the commentary entitled Death under a Juniper tree. Because the selection today (including the ‘optional verses’) is much longer, I will put more attention to evaluating those not written of before.

Please take note of the twelve times is written the proper name “Yahweh,” which I have restored in bold type. When verse one is shown to state: “Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword,” this must be realized as Ahab telling his foreign-born wife-queen that all the false prophets she brought into Israel (the Northern Kingdom) worshiped other “gods” and called lesser “gods” their “lords.” That makes “lord” a generic name, one so beneath the dignity of Yahweh that it shines the light of of false prophet on all who call “Yahweh” “Lord.” To not speak His proper name is to deny Him one’s submission of commitment. They externalize an unseen “Lord” (in no way welcomed to displace the soul that “lords” over their body, enthroned in a Big Brain), within coming to know Yahweh by name, within one’s soul-flesh.

In that regard, look and see how I have restored the Hebrew (in italics) that says “elohim, ha-elohim, and elohe of hosts.” These have been translated as forms of “God” (improperly capitalized), when this is Elijah speaking to Yahweh about the inner elohim that allowed him to call upon Yahweh, so He would light an altar fire (with wet wood), when the other “gods” called upon by Jezebel’s false prophets could do nothing. One needs to come to a firm understanding of what “elohim” means; and, stop letting the false prophets of English translators mislead one’s soul.

You will also need to take note of the strikeouts that I have placed in the NRSV translation, where I have removed the paraphrases (in places) and replaced it with the truth. These changes (which are by no means all) are necessary to realize, in order to begin to see the depth of meaning that comes from this Scripture selection.

When we read that Elijah received a message from Jezebel that said, “So may the elohim do to me, and more also, if I do not make your life like the life of one of them by this time tomorrow,” the use of “elohim” must be seen as Jezebel having prayed to her “gods” to avenge Elijah’s having killed 450 of her priests to Ba’al (a god over many lesser gods). This forces one to read early in the Old Testament books, to see how “elohim” was reference to spirits created by Yahweh, a third of which refused to obey Yahweh’s command to serve Adam-man, as the only true priest, the Son of Yahweh. Thus, when Elijah heard of Jezebel’s prayer for vengeance, he ran in fear, believing there was nothing he could do to avoid being killed by Jezebel’s “elohim.”

The elohim that came to Hagar was not the same as appeared to Abraham.

To find that Elijah went to Beersheba, a name that means “Well of the Oath,” this should be understood as being where Abraham and Abimelech swore an oath. It is also where Hagar met with “malak elohim” (“angel gods”), when she and Ishmael were dying in the wilderness (the desert of Beersheba). It also is where Jacob saw “malak elohim” ascending and descending a ladder between earth and heaven. Thus, this place in Judah – a word meaning “Praised” or “Let Him Be Praised” – should be seen as holy ground that Elijah ran to, for protection.

To read, “[Elijah] came and sat down under a solitary broom tree. He asked [one] (one) he prayed that he might die,” the strikethroughs needs to be seen, along with the addition of the correct text that says, “[one] (one) he prayed.” In the NRSV translation, they have taken the two presentations of “one” (from “[e·ḥāṯ] (e·ḥāḏ)”), where the first is within brackets and the second is within parentheses; and, they have condensed that to say “solitary.” The enclosures both say “one” is spiritual and silent, therefore unstated and immaterial. It is a known state of being; and, this should be related to the place being holy, where angel elohim are present. Thus, “[one] (one)” is a statement of Elijah’s soul (“[one]”) and his inner “elohim” (“(one)”) are “under broom tree.” That then becomes metaphor for Elijah making contact with Yahweh’s “malak elohim.”

It is here that I have seen Elijah requested Yahweh to let him die, because he knew he had angered Jezebel, because he slew so many of her priests. The influences of evil brought into Israel by Jezebel had equally angered Elijah, such that when he proved them powerless to call upon false gods [elohim] to light a fire for sacrifices, he acted in evil ways, the same as Jezebel planned for him. His death would be granted by Yahweh; but he would then encounter the “malak Yahweh” and be resurrected.

This death and resurrection needs to be seen as parallel to the death and resurrection of Jesus, making the “broom tree” be the “crucifix” where Elijah hung in death. This makes sense of Peter saying (more than once), “They hung him on a tree,” rather than specifically stating “a cross.”

In verse six, where the NRSV translates this: “Suddenly an angel touched him and said to him, “Get up and eat.” He looked, and there at his head was a cake baked on hot stones, and a jar of water,” one can see the stone that Jacob laid his head on as the “cake on coals.” The “jar of water” is like the sponge soaked in vinegar, which was raised to Jesus’ lips, prior to his death. This says Jacob likewise died, in the sense that his soul left his body when he saw the stairway to heaven, with angels coming and going from earth [symbolizing reincarnation]. In death Jacob saw spirits leaving the world and returning to it. As such, Jacob, Elijah and Jesus would have their souls leave their bodies in death, where the metaphor is “falling asleep.” This is how Jesus could speak the truth when he said, “Lazarus is only sleeping,” when he was dead.

When we read, “The angel Yahweh came a second time, touched him, and said, “Get up and eat, otherwise the journey will be too much for you,” there was no prior mention of “Yahweh,” when Elijah first encountered “an angel.” To read “a second time,” the actual Hebrew text states: “and returned angel Yahweh second and touched him”. This literal translation says Elijah’s soul “returned” (after he “laid down”), but his soul returned with a “second” soul with his. This “second” soul was Jesus, which is the “angel” (“elohim”) made by “Yahweh” (the “Yahweh elohim” that is Adam-Jesus). This says the soul of Elijah died of self and was reborn as Jesus in his soul, the new Lord over his flesh.

When verse eight begins by saying Elijah “rose up,” this is not a statement that he got off the ground he was sleeping on and stood. It says his soul was “made to stand,” so the fear he had possessing him prior was replaced by the strength of an inner Lord. To then see that Elijah was instructed to “eat because the journey ahead is too great,” this becomes synonymous with the transfiguration the disciples of Jesus experienced when the soul of Jesus entered each of their souls in the upper room, when their fears were also strengthened. That eaten is spiritual food, which means the inner guidance of Jesus’ soul within.

The parallel is then the “forty days and forty nights on the mountain ha-elohim Horeb.” This relates to the time Jesus spent training his disciples to become Apostles; and, Jesus also spent this time preparing Elijah for what was ahead. Jesus becomes the “mountain” that was Elijah’s strength; and, the name “Horeb” means “Dryness, Arid,” which says the self-will of Elijah’s soul had become evaporated, in submission to the Spirit of divine Baptism. The “forty days and forty nights” were not a time to debate and question the ”food and drink” given to Elijah’s soul.

The metaphor of “a cave” must be seen as not a physical-world hole in the ground, but the inner self of Elijah. He ceased looking without and looked within. His within was his “cave,” where “the word of Yahweh” was in “him.” Jesus’ soul was the Lord speaking that “word.” The question Yahweh asked Elijah was, “What are you doing here, Elijah?” In this, the name “Elijah” must be known to mean “Yah Is God.” When “God” is seen to be a statement of “elohim” (from “Eli”), with YAH being from “jah,” his name means “Yahweh elohim.” Thus, by Yahweh stating that name, His question was, “What does My Son do when in the flesh?”

It was here that Elijah’s response was, “I have been very zealous Yahweh elohe of hosts,” which was a statement that admitted Elijah had been just like Jesus was, when he would enter the Temple in Jerusalem, find it being desecrated by vendors and animals, such that his zealousness caused him to act out to let others know they were sinning. By saying he was one of the “Yahweh elohe of hosts,” Elijah knew he was not the first zealot for Yahweh on earth as a priest. Yahweh had the wherewithal to raise an army of Yahweh elohim in bodies of flesh and in pure spirits (angels). Elijah then said his zealousness was due to the altars of Yahweh being torn down by those supposed to be “sons of Israel” (means “sons” of Yahweh, living up to the name that means “Who Retain Yahweh as His elohim on earth”). The false prophets of Jezebel had killed all the true prophets, except Elijah. Here, Elijah repeated his request to be killed by Yahweh, because he had been too zealous.

When Yahweh then told Elijah “to stand” tall as “the mountain” that was Jesus within his soul, he said Elijah wore “the face of Yahweh” (from “lip̄·nê Yahweh”). Elijah then “beheld” that change, realizing Yahweh had “passed over” his soul in the flesh, granting his wish for death. That death had been raised, by the “face of Yahweh” coming upon him as Jesus resurrected. This was not with great fanfare, such as loud winds, great earthquakes and large fires would make mere mortals fear as the wrath of gods. Instead, the presence of Yahweh was like a “thin whisper.”

Once Elijah knew he was reborn as the Son of Yahweh, he returned to the physical realm (after forty days and forty nights) prepared to return as a priest of Yahweh, with no fears. When he “wrapped his cloak around his face,” Elijah would no longer seek to be known as a prophet of Israel. He was Jesus reborn. When Yahweh asked him again, “What are you doing here, Elijah,” “here” meant Elijah was back in the material realm, where Ahab and Jezebel were destroying the values of the nation called Israel. Elijah answered Yahweh the same as he had before, but this time knowing his life had already been taken by Yahweh. With His Son’s presence guaranteeing his soul would no longer face death, Elijah proceeded without any reason to fear.

It is then at the end of verse fourteen that a samekh is written, indicating the end of a section of importance. Verse fifteen is then beginning a new section, which says Yahweh then led Elijah to do His Will. His first duty was to anoint Hazael King of Syria [not read today], while on his way to the wilderness of Damascus. In that, the name “Damascus” means “The Beginning Of Salvation.” The name “Hazael” means “God Has Seen.” The name “Syria” means “Elevated.” Therefore, Yahweh told Elijah to reconsecrate the land, because the love of Yahweh still lives in the wilted land that had fallen under the evil worshipers that were Ahab and Jezebel.

As an Old Testament possibility on the second Sunday after Pentecost, in Year C 2022, the element of ministry is shown in the acts of Elijah. To be a true priest of Yahweh, one must be Jesus resurrected, as nothing less will save a soul. Elijah shows he acted alone, because of his faith in Yahweh, with great success. His zealousness led him to become the arm of justice upon the face of the earth; but Elijah then felt like a sinner for having acted harshly. Elijah symbolizes each disciple’s need to ask Yahweh to take one’s life, due to one’s self-made failures, in order to go deep within one’s soul and speak to Yahweh in Judgment. When the “angel Yahweh” is resurrected in one’s soul (Jesus), one has been returned to everlasting life. The realization that no harm can be done to one’s soul ever again is what leads one boldly into ministry.

Language, Psalms, Teaching

Psalm 42 – Singing about the elohim of ministry

December 27, 2025 R. T. Tippett Leave a comment

1 As the deer longs for the water-brooks, *

so longs my soul for you elohim.

2 My soul is athirst leolohim, athirst for the le-el; *

when shall I come to appear before the presence elohim?

3 My tears have been my food day and night, *

while all day long they say to me, “Where now is eloheka?”

4 I pour out my soul when I think on these things: *

how I went with the multitude and led them into the house lelohim,

5 [4] With the voice of praise and thanksgiving, *

among those who keep holy-day.

6 [5] Why are you so full of heaviness, O my soul? *

and why are you so disquieted within me?

7 [5] Put your trust lelohim; *

for I will yet give thanks to him, who is the help of my countenance, [6] and elohay.

8 [6] My soul is heavy within me; *

therefore I will remember you from the land of Jordan, and from the peak of Mizar among the heights of Hermon.

9 [7] One deep calls to another in the noise of your cataracts; *

all your rapids and floods have gone over me.

10 [8] Yahweh grants his loving-kindness in the daytime; *

in the night season his song [song] is (with me), a prayer to le-el of my life.

11 [9] I will say to le-el of my strength, “Why have you forgotten me? *

and why do I go so heavily while the enemy oppresses me?”

12 [10] While my bones are being broken, *

my enemies mock me to my face;

13 [10] All day long they mock me *

and say to me, “Where now is eloheka?”

14 [11] Why are you so full of heaviness, O my soul? *

and why are you so disquieted within me?

15 [11] Put your trust lelohim; *

for I will yet give thanks to him, who is the help of my countenance, welohay.

——————–

This is one of two possible psalms of David that will be read aloud in unison or sung by a cantor, if chosen to follow the Old Testament reading from First Kings, on the second Sunday after Pentecost (Proper 7), Year C, according to the lectionary for the Episcopal Church. The First Kings reading tells of Elijah asking Yahweh to take his life, where we read: “It is enough; now, Yahweh, take away my life, for I am no better than my ancestors.” Then he lay down under the broom tree and fell asleep.” If that direction is taken in the readings, then Psalm 43 will also be sung, which says, “Send out your light and your truth, that they may lead me, and bring me to your holy hill and to your dwelling.” Those will precede a reading from Galatians, where Paul wrote: “As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.” All will accompany the Gospel selection from Luke, where we read: “Jesus and his disciples arrived at the country of the Gerasenes, which is opposite Galilee. As he stepped out on land, a man of the city who had demons met him. For a long time he had worn no clothes, and he did not live in a house but in the tombs. When he saw Jesus, he fell down before him and shouted at the top of his voice, “What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me” — for Jesus had commanded the unclean spirit to come out of the man.”

In the above presentation of Psalm 42, you will note how the Episcopal Church has deemed themselves ‘god over David,’ so his Psalm can be parsed and divided, then rearranged as they see fit … being as almighty as they are … able to change divine text at a whim. The truth of Psalm 42 is it is eleven verses in total [not 15]; and, the NRSV shows that as well. To add to this almighty power to rewrite divine Scripture, the NRSV (which the Episcopal Church has embraced) reads the plural Hebrew word “elohim” and the singular Hebrew word “el” and make them all miraculously become the same: “God.” They write that generic term as if it is Yahweh, while changing the one time David wrote the proper name “Yahweh” to the generic “Lord.” All of this human wizardry ignores the need to be divinely possessed by Yahweh, having received His elohim within one’s soul; so, with that divine insight, one can then know why David wrote what he wrote. To make such changes and then never explain to the sheeple why, says priests of the Episcopal Church (like the automatons at the translation services) have no souls that are worthy of wearing robes and preaching. Therefore, I have made many restorations of those forms of “elohim” and “el” above, which I will now explain.

Let me first point out that Psalm 42 is identified in verse one [not presented by the Episcopal Church] as being a “Contemplation of the sons of Korah.” In case everyone has forgotten, Korah was a zealous priest of the Tabernacle, under Aaron. He thought he should be given more significant responsibilities – like those of the high priest – so he influenced a rebellion against Aaron. That did not turn out too well. Yahweh opened up the earth and swallowed Korah; and, then Yahweh killed all his supporters. Now, the word “sons” (“bene“) implies Korah did not die, such that he lived underground, where he took a wife and began a new lineage. Those “sons of Korah” would be likewise zealots that served Yahweh, albeit underground. This could be the people the Old Testament calls the Jebusites. However (if not), the symbolism of “sons of Korah is anyone who zealously tries to get closer to Yahweh, only to find out it is always Yahweh calling the shots, can still find usefulness to His plan. In that regard, this Psalm is sung after we find Elijah admitting to Yahweh he had been zealous for Yahweh, when he killed four hundred fifty priests of Ba’al [Jezebel’s imports]. So, Elijah was a “son of Korah.”

Of course, the Episcopal Church, in all its presto-chango of David’s Psalm 42, does not mention this lead-in. The NRSV does list this as “A Maskil of the Korahites.” In that change, they love to take all references to “sons of” and add “-ites” as the ending to the name the “sons” are descended from. However, it is this lead-in that points one big fat finger towards those souls zealous for serving Yahweh, which means the thirteen following statements about plural “elohim” and singular “el”s need to be analyzed as pertinent to this presence of zealousness. It says (without saying directly), “David was zealous for Yahweh,” with that always connected to those whose souls have become uplifted by the addition of an “elohim” within their souls.

When one realizes that “sons” is not a statement of male children (those identifying by their penises), but a statement of one’s soul in the flesh (a girlie girl of the flesh, regardless of human gender) having been possessed by a spirit (an “elohim”) is always masculine essence, just as Yahweh is the ultimate male entity – the “Father), the use of “sons” speaks volumes about those thirteen uses of “elohim” and “el.”

[Note: This should be seen in the word “Christians.” The “-ians” suffix means, basically, “the sons of.” When one grasps that all spirits are masculine essence [not physically in any way], whereby those spirits penetrate the receptive [legs spread wide] humans [a soul in a body of femininity, regardless of what sex organ is possesses], then it should be within intellectual reason to see “Christians” is an indication of masculine essence spirits possessing weakling girlie-girl human souls [in both boys and girls]. That masculine spirit is called the “Christ.” So, “Christians” are actually a “sons of Christ” [regardless of human gender]. This says all “sons of Christ” have been created by the Father, who true “sons of Christ” call Yahweh. When your peepers open wide and see this, you then realize the “sons of Christ” included the man named Jesus of Nazareth. He was one of the many [even if he is the prototype for them all]. Thus, a “Christ” is not the last name of Jesus; it simply says Jesus was one of the “sons of Christ,” whose Spiritual Father was Yahweh. Everyone of the “sons of Christ” will come with its own resurrection of Jesus’s soul within, because the Father makes a “Christ” first, so His Son will feel right at home when his soul is then penetrated into a new body, one that has been prepared by the “Father” to receive him. So, Christians are all “sons of Christ,” each Jesus reborn.

In the Old Testament selection that makes Psalm 42 the song of praise to be sung along with it, Elijah told Yahweh that his zealousness was related to the “sons of Israel” [the NRSV aborts that as “Israelites”], those having been destroyed by Jezebel. The “sons of Israel” were the souls offered upon the altars to Yahweh (soul-sacrifice), having then been made His priests to the land (Jesus reborn). Elijah complained those “sons of Israel” had been torn down and killed (ordinary souls in flesh love to kill Jesus, as often as possible). Therefore, the lead-in about “sons of Korah” is a statement that says, “This song praises the “elohim” of Yahweh who each sacrifice a soul (one in girlie-girl feminine flesh of the earth), so they can walk as righteous extensions of Yahweh (spiritual “sons”).

When this is grasped, it makes David singing in verse one: “so longs my soul for you elohim” clearly state that. Knowing “for you” is referring to Yahweh, as souls can only “pant” or “long” for a return to be one with their creator, the use of “elohim” is David saying his soul “longed” to have Yahweh within his soul, which meant he longed to be reborn as a “Yahweh elohim.” That is the soul of Adam-Jesus, which was made by the hand of Yahweh in Eden on the seventh day, for the purpose of saving souls. Thus, David sang that he was a seeker soul, willing to submit his girlie-girl fleshy-led soul to Yahweh, welcoming His elohim to lead his soul-flesh, making him become a “son of Israel” – a name that says, “Who Retains Yahweh as one of His elohim.”

The Episcopal Church loves to take the wings off David and strum the harp with Jesus, like they have a thing or two to say for him.

In verse two, David sang, “thirsts my soul ׀ for elohim for el living when shall come in , and be seen , face elohim .” This first says a soul must desire Yahweh. That means one must love Yahweh with all one’s heart, showing that love of Yahweh as obedience to His Law, sent to the children who followed Moses. One must desire to be part of the many elohim of those children, each having one “el” within their souls – a singular divine possession, repeated in the many. When David sang this presence makes one “alive,” that says a soul alone in a body of flesh is dead. The material realm – flesh and physical – is dead without the pretense of life a soul brings into dead matter. Still, a soul alone becomes the femininity of that death, as the flesh will eventually take control of its soul. That control leads to a life of sins, in need of being washed away daily. This means an elohim of Yahweh (His Son) must “come in” to the soul of the flesh. That is a divine marriage or union. When David then sang, “be seen,” this is the perception of that divine presence within one’s soul; and, that allows a soul in the flesh to see the right path, as well as the reasons why one’s life had followed the wrong path of sin. When one sees the way of righteousness, then one wears the “face” of Yahweh, by having been reborn as His Son’s elohim.

In verse three, David sang about how much he loved Yahweh, by saying his tears fell from not knowing the presence of Yahweh’s gift elohim. Here, the construct says “your elohim” (‘from “’ĕ·lō·he·ḵā”), where the second-person, masculine singular is David submitting his soul to Yahweh, where “your” becomes a statement of possession by Yahweh. It also is a statement that says no other elohim will satisfy the needs of David’s soul. Other elohim would be the goddess Wisdom, the sea serpent Leviathan, and the spirit Python. In the Gospel reading for this Sunday, Jesus cast out the “unclean spirit” which was named “Legion” (because there were many with it). David’s tears were from finding his desires for Yahweh’s elohim attracted other spirits to lure him away.

In verse four, David relates his desire to be led by Yahweh’s elohim, because that leads him to correct the path he travels. He sang, “these when I remember I pour out ׀ above me my soul , for I passed over with the throng who I went with , to house elohim with the voice of joy and praise , with abundance kept a pilgrim feast .” When David sang, “I pour out ׀ above my soul” (where that is a vertical bar between “out” and “above”), this is the Baptism of Yahweh’s Spirit, which was “poured out” in David’s Anointment by Yahweh. Seeing that it is after a vertical bar of separation leads one to understand “above” (from “‘ā·lay”) is the source of this outpouring. This says the presence of an elohim elevates a “soul” to a higher level. Following a comma mark, David sang “I passed over” (from “’e·‘ĕ·ḇōr”), which is a statement about his figurative death, as his soul had been sacrificed to Yahweh, in total submission to His Will. David (at the time of his being Anointed as a Messiah, after Samuel poured oil on his head) had been a citizen of a nation that trembled at the thought of facing Goliath and the Philistines he was the champion for. They soldiers (under weak Saul, including David’s brothers) were the “throng” that lacked true faith. Once David was possessed by the Yahweh elohim, he became a “house” of Almighty strength and confidence. He spoke (at about eight or nine years of age) with “the voice of joy and praise.” He was saved from death, so he faced Goliath as one feasting on the sacrificial lamb, while his doorway was painted with the blood of the lamb, ensuring his eternal life.

In verse five, David asked the question, “Why are you cast down ׀ my soul?” Certainly, such a question asks why David cried tears, based on the sins of physical life entrapping souls. The vertical bar after “are you cast down” forces one to focus on the unspoken separation between “you” (a second-person) that has a temporal identity (one named “David”) and a “soul,” which is immortal and becomes “you are cast down” in judgment, for past sins. The question “why?” is then necessary to be realized, where the answer can only be: “Because of a failure to receive a Yahweh elohim and be led to righteousness.”

Following that question, David sang, “you are boisterous above me to wait on elohim for beside I shall cast him , the salvation of his face .” This says the answer to ceasing reincarnation, being sent back into a world of sin, to finally resist it or to be once again “cast down,” is to stand aside and let the “boisterous” soul “above me” give the orders. David knew to ‘wait” on instructions given by the soul of Jesus (Yahweh’s elohim), who would be “cast beside” the soul of David. A ‘brother’ within a ‘brother’ will bring the “face” of Yahweh upon the “face” of David, such that the “face” of Yahweh’s “elohim” is “salvation.” In this, the Hebrew word meaning “salvation” is “yeshuah.” That is the root of Jesus’ name, which means “Yah Saves.”

In verse six, David sang about “my elohim,” where the possessive pronoun says David’s soul was led by the elohim walking ‘beside” his “soul.” David had “cast down” his “soul” so he could always “remember” the way of righteousness. The use o “Jordan,” “Hermon,” and “Mizar” mean “Descending,” “Fishing For People” and “Small Place.” This realized, David sang of releasing “the land of Jordan,” which means “the flesh of a descender” would be sacrificed to Yahweh. He ceased being a failure to receive Yahweh in marriage. This transformation then made David become one who served Yahweh, as His Son, who went into ministry as one who “fished for the souls of men.” He would do that in the “hill country of Mizar,” where his soul was only one small ripple on the face of the earth. Still, from a “small place” grows big things.

Verse seven then sings, “deep into the abyss calls to the voice of your hollow ; all your vibrations and waves , above me have passed over .” In this, the illusion of water is seen, where the “deep” and the “abyss” can be read as the “depths of the oceans.” The Hebrew word translating as “your hollow” can be translated by some as “your waterfall” or “your water-spout” (from “ṣin·nō·w·re·ḵā”). The “vibrations and waves” can be read as “waves and billows,” such that the repeated use of “passed over” seems to be a washing of waters. When the water metaphor is understood to mean the ebb and flow of human emotions, the better translation is “vibratory,” which is an unseen outpouring that resonates “deep” into the inner reaches of one’s soul. To hear David sing, “the voice of your hollow,” this is the spiritual presence of an elohim leading one to walk the path of righteousness. Emotions will never keep one on that straight and narrow path. Emotions are the human flesh leading a soul to sin, which the free-roaming elohim play with (the sport of it). Again, to hear “above me have passed over” is the death of a self-soul, laid down in submission to Yahweh.

Verse eight then says, “by day ׀ will command Yahweh his goodness , and at night his song [he sings] (with me) , a prayer , to el of my living .” The vertical bar that appears between “by day” and “will command Yahweh” says one must realize the enlightenment that Yahweh brings. All times in His possession brings “daytime” or the “light of truth.” That “light” is the “orders” one marches to, where the “goodness” of Yahweh is shown in righteous acts. The symbolism of “night” is death; so, when one sleeps at “night” (figurative death), the “vibrations” of Yahweh’s “light of truth” become “his song” that reverberates within one’s soul. The brackets surrounding “he sings” is unseen and unstated as His presence within. The parentheses surrounding “with me” says His presence “sings” in one’s soul. This is the imagery of angels surrounding the throne of Yahweh, singing praises constantly, because in death (“at night”) a soul has been granted eternal life. This becomes the answer to one’s “prayer.” That answer, once more, is stated to come “to el of my living,” which is the salvation brought on by the resurrection of the Jesus soul, within one’s own soul.

Verse nine has David singing, “I will say ׀ to el my cliff how have you forgotten me what darkness do I walk , because of the distress of my enemy .” Here, there is another vertical bar placed after the first construct, which says, “I will say.” This becomes a statement of one’s soul speaking alone, separate from Yahweh and His elohim sent. Following the vertical bar, David placed focus on “to el” (“lə·’êl”), which is one soul speaking to the possessing soul. The self-soul asks his Lord not to “forget what darkness” a soul alone “walks.” It is incapable of producing the light of prophecy that knows which way to go. It confesses that the darkness allows “the distress of my enemy” to enter and mislead a soul alone. In this, it is one’s own soul that is the “enemy,” in the singular number. Oneself alone brings on the distress of fear, which is always one’s own “enemy.”

Verse ten then sings, “by shattering ׀ of myself , reproach me my enemies ; while they speak into me all the day , where eloheka ?” Here, David stated “by shattering” or “by breaking,” before a vertical bar, which is followed by his lyrics “of myself.” Whereas this could be seen as David singing of “breaking my bones,” the “shattering” is that of his life. The presence of a self-soul alone means one’s flesh is like an animal in the wild, which is tracked and hunted by predators. To find oneself the weakest of the herd means to have one’s life become “shattered” by ruthless attacks. The singular self (“myself) has to attempt to survive. This fear of flight is a natural instinct that brings about one’s “reproach” of one’s “enemies.” When David sang, “they speak to me all the day,” this says the light of Yahweh’s “day” is how one knows the “reproach my enemies” have of “oneself.” To see one enjoying the light of truth brings on all the tests of one’s commitment to the presence of an “elohim.” They hate souls being saved; so, they attack mercilessly. They test by asking, “Where is your elohim?” This must be seen as the jackals who surrounded Jesus as he hung dying on a Roman cross, asking him, “Why don’t you save yourself?” or “Where is Elijah now? Is he coming to take you down?”

Verse eleven then has David singing the same question as found beginning verse five. Here he asks again, “why are you cast down,” before separating that with a vertical bar. He followed that pause by then singing, “my soul ?” This once more places focus on reincarnation. David then added to the question, “why you are boisterous above me to wait on elohim for beside I shall cast him ; salvation my face , and my elohim .” Here, the change from verse five is from “the salvation of his face” becomes David knowing “salvation” (“yeshua”) has become “my face,” stating a divine possession by Yahweh and His Son. The two are one, as the same – “his” and “mine.” By singing of “my elohim” (“wê·lō·hāy”), David is praising Yahweh for taking possession of his soul and placing his soul in the hands of Jesus – the Yahweh elohim for all saved souls.

As a Psalm that can be read on the second Sunday after Pentecost, when a personal ministry has begun in the name of Jesus, this song of praise says David’s soul was likewise led divinely by the same saving soul risen within his soul. There is no way anyone can enter true ministry without a personal “el,” joining the ranks of all Yahweh’s “elohim” on earth. This is the mark of a Saint, although the questions David raised (about being in darkness) says a Saint never knows he or she is that – EVER. Only those left behind in their wakes of ministry will call them such a name. David never got the big head [Big Brain Syndrome], like his love child of waywardness (Solomon) sought wisdom and was given it – a possessing spirit not Yahweh’s elohim. Like this song of David sings, one must be zealous for Yahweh, in order to receive His elohim for the purpose of leading one into ministry (after fully submitting oneself to death). Ministry is not taught in seminaries. It is only Jesus who can speak the truth so another’s path will be lit by the truth. One cannot fake Jesus. One must be Jesus reborn, so one opens one’s mouth and Jesus speaks the truth through it.

Language, Psalms, Teaching

Psalm 43 – Same Psalm (42) refrain

December 27, 2025 R. T. Tippett Leave a comment

1 Give judgment for me, elohim, and defend my cause against an ungodly people; *

deliver me from the deceitful and the wicked.

2 For you are elohe of my strength; why have you put me from you? *

and why do I go so heavily while the enemy oppresses me?

3 Send out your light and your truth, that they may lead me, *

and bring me to your holy hill and to your dwelling;

4 That I may go to the altar elohim, to el of my joy and gladness; *

and on the harp I will give thanks to you, elohim elohay.

5 Why are you so full of heaviness, O my soul? *

and why are you so disquieted within me?

6 [5] Put your trust lelohim; *

for I will yet give thanks to him, who is the help of my countenance, welohay.

——————–

This is one of two possible psalms of David that will be read aloud in unison or sung by a cantor, if chosen to follow the Old Testament reading from First Kings, on the second Sunday after Pentecost (Proper 7), Year C, according to the lectionary for the Episcopal Church. The First Kings reading tells of Elijah asking Yahweh to take his life, where we read: “Then the word of Yahweh came to him, saying, “What are you doing here, Elijah?” He answered, “I have been very zealous for Yahweh elohe of hosts; for the sons of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.” If that direction is taken in the readings, then Psalm 42 will also be sung, which says, “My soul is athirst leolohim, athirst for the le-el; when shall I come to appear before the presence elohim?” Those will precede a reading from Galatians, where Paul wrote: “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise.” All will accompany the Gospel selection from Luke, where we read: “Now there on the hillside a large herd of swine was feeding; and the demons begged Jesus to let them enter these. So he gave them permission. Then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned.”

It is important to realize how reading two Psalms on the same Sunday is not the normal routine. To have Psalm 42 and Psalm 43 paired together, as the Psalm selections if the Old Testament reading is from First Kings, chapter nineteen, which tells of Elijah asking Yahweh to take his life, it must be seen how Psalm 43 seems like a mirror image of Psalm 42, It is like David added another refrain to the song of praise he had begun earlier. The similarity that is missed when “God” is seen repeated is the root Hebrew for all those mentions actually are some form of “el” (in the singular) and “elohim” (in the plural). In Psalm 42 there are thirteen such usages (in eleven verses), with there being eight in Psalm 43 (in five verses). In Psalm 42 there was one reference to “Yahweh,” but none in Psalm 43. This places focus on the “spirt” sent by Yahweh, which is His “elohim,” or ‘angels in the flesh.’ The dual reading of these Psalms is missed by everyone who recites “God,” without understanding it is “elohim” that led the Church to sing both on the same Sunday.

Whereas Psalm 42 began with a lead-in, that it was a “Contemplation of the sons of Korah,” there is no such lead-in to this Psalm 43. Verse one begins by singing, “govern me elohim.” That is followed by a vertical bar (“׀”) that indicates a pause to reflect, before continuing to the lyrics that say, “and contend my strife , from people not pious ; from man treacherous and unrighteous free me .” By beginning with the prayer that asks for “Yahweh’s elohim to govern him,” this is David submitting his soul to a higher spirit within himself, which is the Lord that becomes the resurrection of Adam-Jesus. Without that governance, one’s soul will mix with others that become negative influences, which lead to inner “strife” and sins that satisfy the expectations of others. The last segment of words is David’s soul admitting it is not strong enough to keep himself from becoming “treacherous and unrighteous.” Therefore, David pleas for “elohim governance to escape” from himself.

Verse two then says “for you,” before reaching a reflective pause, indicated by a vertical bar (“׀”). Continuing, David sang, “elohe of my protection how do you reject me ? what darkening do I go in distress of the enemy ?” In this (which is similar to what David sang in verse five of Psalm 42), David questions what he knows his life would be like, without the “protection of his elohim.” David’s soul would be too weak to “reject” any overwhelming spirit of angel. Because not all spirits or angels seek to help human beings, without a Yahweh elohim within his soul, David’s soul would become threatened by the darkness of death [reincarnation], becoming his own worst “enemy.”

In verse three, David sings, “send your light and your truth so they can lead me , let them take me to the mount of your sacredness and to your dwelling place .” This cries out in submission to Yahweh, totally willing to sacrifice everything of self, in order to be led by the “light and the truth” that is metaphor for the soul of Adam-Jesus – the Yahweh elohim. To be taken to the “mount” is to be raised or elevated, so the inner guide transfigures one into a Saint. That is the Baptism by the Spirit that cleanses one of all past transgressions, so one’s soul-body becomes a house of the Lord Jesus. One’s soul-body becomes the tabernacle in which Jesus’ soul becomes the high priest.

Verse four then sings, “and I will go to the altar elohim , to el gladly rejoicing and I will cast on the harp , elohim elohay .” In this one verse is four variations of “elohim.” Following the confession that self-sacrifice allows his soul-body to become a tabernacle, the “altar” within that holy ground is when sacrifices to Yahweh are made. By “going to the altar,” David is saying he is a willing sacrifice, laid out before his elohim – Jesus the high priest. That single “el” being present is reason for great happiness; and, this becomes the inner source of all the psalms penned by David, as the inspiration comes from the elohim that is Jesus. For all who are likewise possessed, the songs sung are for all who share “our elohim” together, in the same divine possession.

In verse five, David sings the same as he sang in Psalm 42, verses five and eleven. This is what makes this Psalm a companion to the other, so both are read as one on this second Sunday after Pentecost (Proper 7). David sings, “why are you cast down ׀ my soul ? why you are boisterous above me to wait on elohim for beside I shall cast him ; salvation my face , and my elohim .” As I wrote before (for Psalm 42), “Here, David knows “salvation” (“yeshua”) which he admits has become “my face,” stating a divine possession by Yahweh and His Son. The two are one, as the same – “his” and “mine.” By singing of “my elohim” (“wê·lō·hāy”), David is praising Yahweh for taking possession of his soul and placing his soul in the hands of Jesus – the Yahweh elohim for all saved souls.

Because of this Psalm 43 being another refrain of Psalm 42, the two are read together , in conjunction with the story of Elijah praying to Yahweh to take his life, which sent his soul the Adam-Jesus “Yahweh elohim” to save him. Just as I concluded before, it bears repeating again:

“As a Psalm that can be read on the second Sunday after Pentecost, when a personal ministry has begun in the name of Jesus, this song of praise says David’s soul was likewise led divinely by the same saving soul risen within his soul. There is no way anyone can enter true ministry without a personal “el,” joining the ranks of all Yahweh’s “elohim” on earth. This is the mark of a Satin, although the questions David raised (about being in darkness) says a Saint never knows he or she is that – EVER. Only those left behind in their wake of ministry will call them such a name. David never got the big head [Big Brain Syndrome], like his love child of waywardness (Solomon) sought and was given. Like this song of David sings, one must be zealous for Yahweh, in order to receive His elohim for the purpose of leading one into ministry (after fully submitting oneself to death). Ministry is not taught in seminaries. It is only Jesus who can speak the truth so another’s path will be lit. One cannot fake Jesus. One must be Jesus reborn, so one opens one’s mouth and Jesus speaks the truth through it.”

Isaiah, Language, Teaching

Isaiah 65:1-9 – Letting Jesus do the talking through you

December 27, 2025 R. T. Tippett Leave a comment

[1] I was ready to be sought out by those who did not ask, to be found by those who did not seek me.

I said, “Here I am, here I am,” to a nation that did not call on my name.

[2] I held out my hands all day long to a rebellious people, who walk in a way that is not good, following their own devices;

[3] a people who provoke me to my face continually,

sacrificing in gardens and offering incense on bricks;

[4] who sit inside tombs, and spend the night in secret places;

who eat swine’s flesh, with broth of abominable things in their vessels;

[5] who say, “Keep to yourself, do not come near me, for I am too holy for you.”

These are a smoke in my nostrils, a fire that burns all day long.

[6] See, it is written before me: I will not keep silent, but I will repay;

I will indeed repay into their laps

[7] their iniquities and their ancestors’ iniquities together,

says Yahweh; because they offered incense on the mountains and reviled me on the hills,

I will measure into their laps full payment for their actions. ס

[8] Thus says Yahweh:

As the wine is found in the cluster, and they say, “Do not destroy it, for there is a blessing in it,”

so I will do for my servants’ sake, and not destroy them all.

[9] I will bring forth descendants from Jacob,

and from Judah inheritors of my mountains; my chosen shall inherit it, and my servants shall settle there.

——————–

This is the second of two optional Old Testament selection, which can be chosen to be read aloud on the second Sunday after Pentecost (Proper 7), Year C, according to the lectionary for the Episcopal Church. If chosen, it will precede a singing of selected verses from Psalm 22, which includes, “I will declare your Name to my brethren; in the midst of the congregation I will praise you.” That pair will then be followed by a portion of Paul’s letter to the Galatians, where he wrote: “Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith.” All selections will accompany the Gospel reading from Luke, where Jesus healed a man possessed by the unclean spirit called Legion. We read, “When the swineherds saw what had happened, they ran off and told it in the city and in the country. Then people came out to see what had happened, and when they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid.”

In Isaiah’s sixth chapter, he told of a vision of the spiritual world, where seraphim encountered his soul. In that vision, after a coal from the altar fire was held by tongs and placed to Isaiah’s spiritual lips, cleaning his voice, he heard the question asked by the “voice of adonay” (the teaching soul of Adam-Jesus that became the voice of Isaiah), “Who shall I send and who shall go for us?” To that question, Isaiah’s soul responded, “behold me. Send me.” With that dream-vision, Isaiah became a prophet of Yahweh, possessed by the soul of His elohim created to save lost souls. That means Isaiah was Jesus reborn, such that the name “Jesus” means “Yah Saves.” In verse one of this chapter sixty-five, Isaiah repeats that assignment of his soul to Israel, even though that nation was ignoring his prophecies and was facing ruin.

When we recall this beginning of Isaiah’s ministry, it is important to realize Isaiah responded as a soul newly married to Yahweh. The death of Uzziah meant a shift away from devotion to the true meaning of “sons of Israel” was beginning; and, the question asking, “Who can we send for us” directs one to see the soul of Isaiah submitted his soul fully to be led by the Yahweh elohim that was the soul of Adam-Jesus raised in his soul. So, everything written in Isaiah is because a divine elohim possessed him; and, one cannot see him (or any prophet in the Holy Bible) as a special entity that no one can ever match. All were the same divine soul raised by Yahweh in the soul of one submitting himself (equally applies to her selves too) to Yahweh. Therefore, the “I” read in these selected verses of Isaiah 65 can be understood as referring to his body of flesh (that named Isaiah), but the words are those of Jesus, who spoke through the minister in his name [sent by Yahweh to save souls].

Keeping this in mind, it is Jesus speaking in these verses. He said through Isaiah in verse one, “I was sought to not they did ask , I was found to not they who sought me ; I said behold I am behold I am , to a people not they were called by my name .” This says several things.

First, it says the Yahweh elohim that makes one become a true ‘son of Israel’ was the expectation of people calling themselves ‘Israelites,’ but none of those called for the divine soul [the Yahweh elohim – Adam-Jesus] to rise in their souls, making them become true ‘Israelites.’ Second, the soul of Jesus was “found” by a few (such as Isaiah, as a youth not yet enslaved to a sinful world), but those few were not seeking to do anything, having never been taught what they should seek. Those found by Yahweh were those who believed in Scripture, despite never been told what it means. Third, once the soul of Isaiah was found, the soul of Jesus told him, “I am within you.” The double statement of “I am” says Jesus was sent by Yahweh – the great “I AM.” With Isaiah one of the few prophets found by Yahweh, as souls seeking to serve Him completely, all the prophets of Yahweh were sent to “the people” that were wayward (“not”), but called themselves the children of Yahweh, throwing His “name” around like they were special. They were “not;” thus, their failure to serve Yahweh demanded Yahweh send them prophets, so they could get their lives straight and return to the fold.

In verse two, Jesus then spoke these words: “I have spread out my hands all day towards people stubborn , those who walk the road not agreeable , following their own thoughts .” This says the light of truth (“day”) has been made available to the “people,” where the “hands” that produce that “light of truth spread before them” had been Moses and all the prophets and judges of “the people.” Just as they were under Moses (seeking salvation) and just as they were every other forty years (praying for help, when not led by a judge), they were “stubborn” or “rebellious.” That rebelliousness was based on selfish desires to serve self, rather than submit to Yahweh and be eternally saved, as His priests on earth. Instead, they walked a path that took them away from that commitment of divine marriage; and, that is not “agreeable” to the Covenant their forefathers committed to. By going the path of “their own thoughts” or “their own devices,” they decided what was good for them, forsaking Yahweh’s “good.”

Then, Jesus (through Isaiah) said in verse three (literal English translation), “the people them vexing me to my face continually ; them sacrificing in gardens , and them burning sacrifices upon the bricks .” Here, the element of “the people” can equally be read as “a people,” where this designated those “people” who were led by Moses from the routine commonality of the world, with the express purpose being to submit fully to Yahweh and be raised as His Sons (women included as “Sons”).

Now, during the times of Isaiah, “the people” are found “vexing” or “angering” the soul of Jesus, by showing him their “faces” of self; when they should all be wearing the “face” of Yahweh, as His Son resurrected within them all. The “continuity” of this “angering” means “the people” had absolutely no desire to serve anyone other then their own selves as gods.

The second and third segments then show the ways of “the people” are the same as the ways of Cain, who produced the fruits of the land and then burned them as an offering on an altar. The problem with that, which did not please Yahweh, was the fruits of the “garden” are meant only to be sacrificed to the goddess Mother Earth. No souls are released in the burning of fruits and vegetables. Therefore, the wayward child Cain had become the ”face” worn by “the people” Isaiah faced, not the “face” of Yahweh’s Son Jesus (like Isaiah wore).

In today’s version of Christianity (which has degraded in the same way the Northern Kingdom stopped being servants to Yahweh, deciding it was more fun to serve self as an equal god) false priests (and hired hands) are going through the same motions as are true priests (Abel sacrificing a soul to Yahweh – out of the picture). They just cannot grasp how their sacrifices are not what Yahweh wants. Yahweh looks away from false sacrifices in his name. Christians get all Cain-like in their rejection of anyone who would tell them, “You are going about everything wrong.”

Verse four must be seen as a prophecy of Jesus, where he compared the ways of the “people” of the Northern Kingdom as like the man possessed by Legion (the Gospel reading from Luke that tells that story accompanies this optional reading from Isaiah). Here, Jesus said of “the people:” “they who dwell in their graves , and with their watchers they pass the night ; them devouring flesh a swine , [and broth] (and broth) foul things with their utensils .”

Here, the same metaphor exists, which said the man possessed slept in the tombs and wore no clothes. He was obviously possessed and did not try to hide that fact. Likewise, the “people” of the Northern Kingdom “dwelled” in their bodies of flesh, which reflects each soul’s “tomb.” Their “watchers” are those who do vigils for the dead, staying awake with the corpse, in case it comes back to life. The problem here is the “watchers in the night” are rejected (Isaiah and all the prophets sent with the light of truth into the darkness), as the dead prefer that state of being. This make themselves reflect “swine,” because they are what they eat.

By “devouring the flesh,” they enjoy the short life a soul animating dead flesh has, before finding reincarnation or eternal damnation as their Judgment. The repeating of “and broth” in brackets, followed by parentheses, makes “and broth” be unstated, as it is a spiritual condition. Since a “broth” is a soup with chunks of meat and vegetables, boiled in a cauldron, stirred frequently, this imagery applied to the spiritual becomes like witches are portrayed at Halloween time. By being what they eat, they conjure up “foul” recipes of life, which they stir by all their acts or “devices” available to them.

In verse five, Jesus said through Isaiah, “them saying come near into yourself , not yourselves have drawn near to me for yourself to be made holy by me ; these smoke in my face , a fire burning all the day .” In this, Jesus is pointing out how those saying they believe in Yahweh think they are the masters, whereby they can call to Yahweh as if He were their servant.

Never do the religious realize it is them that needs to do the acts of submission to Yahweh, so He will come to their assistance as their possessor – their owner. Instead, they blow smoke in Yahweh’s “face” (or up His “nostrils”) through the ritual of altar sacrifices, while refusing to allow His “face” (that of Jesus) to become their “faces.” To wear that face a sacrifice on the altar “fire” is demanded; and, that is not a daily singe that can be smeared with ointment, so a temporary pain subsides and more sins can be committed the next “day.” A “day” is eternal life in the light of truth; and, that requires a total commitment “fire burning” forever.

In verse six, this view continues, with Jesus saying through Isaiah, “behold! having been written from them with my face ; not will I keep silent for condition to have been completed , and completed above their bosom .” When Jesus said, “having been written from them with my face” (from “ḵə·ṯū·ḇāh lə·p̄ā·nāy”), this is saying everything of divine Scripture (that held dear to the people of the Northern Kingdom) had been written by prophets wearing the “face” of Yahweh, who were possessed by His Son. Isaiah was one of the many who are those “having written” the guidelines to their souls. Because Jesus was resurrected within Isaiah (another of this holy lineage), the words produced still continue to have applicable meaning. This is because the only “completion” to be found is a return of a soul to Yahweh, which must come from a deep-seated love in “their bosom” for Him. The metaphor for “bosom” is one’s soul.

In verse seven, Jesus then said through Isaiah, “the iniquities of your souls and the iniquities of your forefathers unite as one that has said Yahweh , who they have burned sacrifices upon the mountain , and above the hills they have blasphemed me ; thus I will have measured their recompense first [upon] (upon) their bosom .” This says that “you” must be read as “yourselves,” thus “your souls,” where a “self” is only a “soul.” This means all “iniquities” judged are those done by souls, who have bowed down before their flesh and worshiped material realm ‘gods.’

The “iniquity” in that is to say the name “Yahweh,” while doing nothing to bring “Yahweh” into “their bosom.” They have “burned sacrifices” of animals, which Yahweh has sent prophets (Jesus reborn in each) to tell them, “I am not pleased by the smoke of your animal sacrifices.” What that means is the only pleasing sacrifice burnt is one’s own soul placed on the altar of Mount Ophel (or Mount Zion). When Jesus said, “above the hills you have blasphemed me,” that says Yahweh had disdain for the building of Solomon’s Temple, as that building became an idol of worship for the people. The split between Israel and Judah is another meaning for “above the hills.”

In the final segment, Jesus spoke for the Father, saying, “You payment for your sins can only come by a spiritual presence in each of their souls. Here, again, the repeating of “upon” written inside brackets, followed by it found inside parentheses, speaks silently, as a spiritual presence that cleanses a soul and elevates it “above the hills and mountains” of earth, to the divine of heaven.

In verse eight, after having said the people use the name “Yahweh,” while not sacrificing their souls to His service, now speaks as the Son saying what the Father expects. Here, Jesus spoke as Isaiah, saying “thus ׀ says Yahweh as who he will find the new wine from the cluster , and says not they will destroy you , for a blessing in him ; thus I will accomplish the intent my servants , not that I may let ruin the whole .”

Here, following the word “thus,” is a vertical bar of pause placed. Everything stated prior has now led to this point, where Jesus (in Isaiah’s flesh) says what “Yahweh” has decreed. Those who seek Him will become like “new wine,” made from “a cluster” of good fruit, filled with the Spirit that is intoxicating to souls (not flesh). Those who have become the “good fruit of the true vine “ (those souls reborn as Jesus) will be granted eternal life; but they must next work as “servants” in ministry. This is where the resurrection of Jesus will lead them, as the Lord of their souls in their flesh. Rather than Yahweh “destroying the whole,” due to stubbornness and rebellion, Yahweh will save the few to be sent into the many.

In regards to this ministry [the theme of the Ordinary after Pentecost season], Jesus then said through Isaiah, “and I will bring forth from Jacob offspring , and from Judah one inheriting my mountains ; shall take possession of my chosen ones , and my servants he shall dwell there .” In this, the names “Jacob” and “Judah” must be understood also as the meaning behind the names.

This means Jesus’ intent had Yahweh saying, “and I will bring forth from a supplanter good seed” that will grow to produce good fruit. Yahweh then added, “and from praised one receiving the Son of Yahweh [Jesus as the “mountain,” plural in many]. The presence of Jesus’ soul will be the “possession taking place” [the “inheritance” of Salvation], which will only be in souls “chosen” by Yahweh to be His wife-souls. To become a wife-soul, a soul must submit fully to Yahweh, becoming His willing “slave” or “servant.” As a “servant,” one will be led into ministry by the Son having been reborn into a new “dwelling place.”

When all the mistranslations are swept aside and the truth has been revealed, it is easy to see why this selection from Isaiah 65 is an option for reading on the second Sunday after Pentecost, when one’s ministry as Jesus reborn has begun. The warnings given by Jesus, through Isaiah’s pen (or his divine ‘biographer’), say Christians today are the same rejecters of Yahweh, preferring to ‘blow smoke up His nose,” rather than place one’s own soul on the sacrificial altar fire and completely submit to Yahweh’s Will. It is so much easier to reject Yahweh and do nothing, while crying out, “I love Jesus! I love the Lord (whose name I never say publicly)!” That comes so quickly, rather than do the works of faith. To do the Acts of the Apostles, one has to be reborn as the Son of Yahweh, letting him speak through one’s lips. Isaiah 65 is an example of what a true Apostle does: Shut up and let Jesus speak through your lips.

Language, Psalms, Teaching

Psalm 22:18-27 – Putting on the shine of ministry

December 27, 2025 R. T. Tippett Leave a comment

18 [19] Be not far away, Yahweh; *

you are my strength; hasten to help me.

19 [20] Save me from the sword, *

my life from the power of the dog.

20 [21] Save me from the lion’s mouth, *

my wretched body from the horns of wild bulls.

21 [22] I will declare your Name to my brethren; *

in the midst of the congregation I will praise you.

22 [23] Praise Yahweh, you that fear him; *

stand in awe of him, O offspring of Israel; all you of Jacob’s line, give glory.

23 [24] For he does not despise nor abhor the poor in their poverty; neither does he hide his face from them; *

but when they cry to him he hears them.

24 [25] My praise is of him in the great assembly; *

I will perform my vows in the presence of those who worship him.

25 [26] The poor shall eat and be satisfied, and those who seek the Lord shall praise him: *

“May your heart live forever!”

26 [27] All the ends of the earth shall remember and turn to Yahweh, *

and all the families of the nations shall bow before him.

27 [28] For kingship belongs to Yahweh; *

he rules over the nations.

____________________

This is the Psalm that will be read aloud in unison or sung by a cantor, if the Old Testament selection comes from Isaiah 65 on the second Sunday after Pentecost (Proper 7), Year C, according to the lectionary for the Episcopal Church. If so determined to be sung, it will follow Isaiah having written: “I held out my hands all day long to a rebellious people, who walk in a way that is not good, following their own devices”. With those two presented, the Epistle that follows will come from Paul’s letter to the Galatians, where he wrote: “The law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus you are all children of God through faith.” All readings will accompany the Gospel selection from Luke, where he wrote: “The man from whom the demons had gone begged that he might be with him; but Jesus sent him away, saying, “Return to your home, and declare how much God has done for you.” So he went away, proclaiming throughout the city how much Jesus had done for him.”

Psalm 22 is thirty-one verses in length, according to all presenters of that song of praise in English translation. Somehow, the Episcopal Church has mutated it into thirty verses. Due to its length, Psalm 22 is never presented in whole on a Sunday. It is read wholly on Good Friday; but, on Sundays, it is presented in four overlapping segments, where verses one to fifteen are recited on Proper 23, in Year B. In Year B, the verses from twenty-two and twenty-four respectively are read to the last verse on Lent 2 B and Easter 5 B. With today expanding that spread to verses eighteen to thirty [actually verses nineteen to thirty-one], one finds verses sixteen and seventeen [the way Episcopalians number verses] will never be read. For that reason, everyone should drop everything at this moment and go read them. There is something the Episcopal Church does not want you to know; and, it might be in those omitted verses. [We will wait patiently for your return.]

I wrote about the verses read aloud on the second Sunday of Lent (Year B) in 2021. That commentary can be found at this link: A descendant of salvation’s song of praise. I posted my views of the selected verses for the fifth Sunday of Easter (Year B), in 2021 as well. That commentary can be read by following this link: Living as a nation unto God. I welcome all readers to view those commentaries, which can address the same song from the different perspectives set forth by the nature of the seasons (Lent and Easter). Today, I will address these selected verses from a new perspective that sees Isaiah as the voice of Jesus, who is resurrected within all prophets of Scripture. While Jesus of Nazareth was unknown to Isaiah, the soul that is Jesus [a name meaning “Yahweh Saves”] is the same soul resurrected in every writer of divine Scripture; and, this commentary explains more about that.

In verse nineteen (the reality check verse nineteen) is written (translated literally into English): “and you Yahweh not will be distant from me ; my help , to assist me he comes quickly .” The conjunction added to the second person singular “you,” which establishes a personal relationship between two [me and you], the conjunction as “and” says the two are joined as one. This means “and you” is a statement of divine marriage between a soul “and Yahweh,” who is known by name [not generalized as “O Lord” far away from me, unknown].

This closeness is then stated as “not will be distant from me,” which says “no distance from me” is the condition of union. This inner presence, as one, is to “help,” where “my” becomes a possessive pronoun that indicates a union of ownership and submission [master and servant]. As one’s inner Lord, Yahweh values His possession and protects it as an asset. Thus, when the servant is in need of “help,” that “assistance comes quickly,” not having to travel some distance to reach one in need. This is then a verse singing of a divine marriage and the benefit that submission to a higher power brings a wife-soul.

Verse twenty (the real twenty) then literally sings, “snatch it away with the slaughter knife my soul ; from the hand of the dog , my only one .” In this, the first Hebrew construct is “haṣ·ṣî·lāh,” which is rooted in the verb “natsal,” which can translate as “to deliver.” That sense of “delivery” comes from the deeper meaning that is “to strip, plunder, snatch away,” where the implication is a swift “delivery.”

There is nothing that says “save me from the sword.” The implication of “chereb” (meaning “sword”) is less about an instrument of war, but relative to a “dagger” or “knife,” which becomes the tool for slaughtering sacrificial animals, held by a priest of the tabernacle. When the construct “nap̄·šî” is read as “my soul” (from the primary meaning of “nephesh”), that “snatched away” is one’s soul being released from its body in death (figurative as that is, it is a willing submission of self to Yahweh), offered to Yahweh. David then sang for Yahweh to take his soul, rather than it be left in his body, where it would be placed in the “hand of a dog,” which is a derogatory view of a wayward priest (but also a soul in flesh not possessed by Yahweh). The point of “my only one” says a human being only has one soul to offer to Yahweh; such that it cannot be offered into service to anyone lesser than Yahweh.

Verse twenty-one then literally sings in English: “deliver me by the mouth of the lion ; and from the horns of oxen you have answered me .” Here the word meaning “deliver” or “save” (“yasha”) is written, with the intent being a soul sacrificed to Yahweh is then “delivered” into ministry. Salvation comes through the sacrifice of self to Yahweh, so one’s soul-flesh can spread the truth for others to know.

That truth comes by one’s fleshy “mouth” being transfigured into “the mouth of a lion” (remember C. S. Lewis and his lion character Aslan?). The symbolism of “a lion” is courage and heart. This “delivery” from such a “mouth” is then the truth being told, without fear.

In the symbolism of a “wild ox,” which is an ancient word that is not firmly understood, one should realize that the idol of worship prior to Yahweh was a “bull” (imagery in Ba’al). When Moses did not come down from the mount (in the dream of the future found in Exodus), the people resorted to building an idol of a golden calf. This then says the truth of the “lion’s” light exposes the fallacies of the ox’s horns. The “answer” received is the truth of the light.

In verse twenty-two (real count), the English literally sings, “I will relate your name as my brothers , in the midst convocation I will shine you .” Here, the words “relate” (“saphar”) and “name” (“shem”) go together as a confession of having been added to ‘the count” that includes all souls who “declare” to possess the same “name.” This becomes a statement of divine marriage, having followed a soul’s “deliverance” in the prior verse.

The aspect of “my brothers” (from “lə·’e·ḥāy”) becomes a statement of Spiritual possession, where all in “the count of one name” are elevated spiritually to the masculine essence (as Jesus reborn), so all (males and females in the flesh) become “possessed by Yahweh, as brothers” – all the Son resurrected within.

When David sang of “in the midst,” this is one’s soul. The “convocation” or “assembly” or “congregation” is the Trinity united within one soul – Father, Spirit, Son. It is then that divine presence within that “shines” like a halo of Sainthood, where that projection says the Son of Yahweh walks in this flesh.

Verse twenty-three then literally sings in English translation: “those who fear Yahweh ׀ shine him , all seed of Jacob it is burdensome ; and sojourns from out of him all seed Israel .” In this, there are three proper names stated: “Yahweh,” “Jacob,” and “Israel.” The vertical bar after “Yahweh” must be seen as a pause to reflect on the statement that says, “those who fear Yahweh.” That is a statement of all souls that have sacrificed themselves to Yahweh, because they fear the death of their souls (reincarnation or worse) comes by not being one with “Yahweh.” There is no “fear” of “Yahweh.” The only “fear” is not being a servant of “Yahweh,” assured of eternal life.

This then says “those” will “shine him,” where the Hebrew is often translated as “praise him.” The true meaning is “to shine,” which becomes a statement of the halo that surrounds a Saint, with that being synonymous with giving “praise” to His presence within.

The name “Jacob” must be read as “supplanter,” where the “seed” or “offspring” of a “supplanter” is the “burden” Jacob found, which led him to wrestle with that weight he had placed upon his own self-shoulders. The name “Israel” must be seen as the title given to Jacob, after he defeated his evil self and submitted totally to Yahweh. David was a “seed of one Who Retains Yahweh (as one of His elohim)” – the meaning of “Israel.” All “who fear Yahweh” will be renamed “Israel;” and, with that comes the inner name of “Jesus” – meaning “Yahweh Saves.”

Verse twenty-four then literally translates into English as saying, “for not he has contempt and not he has made detestable affliction poor , and not has he concealed them his face from , but when he cried out (for help) to him he heard .” This is David singing about the care and kindness of Yahweh. David knew that Yahweh has “no contempt” for sinners. Thus, Yahweh does not “make detestable affliction” a punishment for waywardness.

The world is a place where the “poor” of spirit get to do as they please, away from Yahweh. It is from that impoverished soul state that oneself makes one’s own life “detestable,” without any other need for help in bringing that failure upon oneself. When “those who fear Yahweh” seek to submit to His Will, thereby putting on His face over theirs, that “face has not been hidden” or “concealed.” It is available for all who “cry out” for His help, because Yahweh hears all pleas. Yahweh also knows the heart of the soul crying; and, He is well aware who cries out in vain.

Verse twenty-five then literally translates into English, singing “with you , my praise in the assembly many ; my vows will I complete , opposite to those afraid of him .” Here, the construct “mê·’it·tə·ḵā” can be similar to the first word in verse nineteen, which says “and you” (from “wə·’at·tāh”). Rather than the conjunction (“and”) that makes two become one, here David used a preposition construct, which is best read as “with you.” That then repeats this union theme.

The use of “assembly-congregation-convocation” in verse twenty-two is repeated here, with the difference being first an inner “convocation” is now projecting outward in ministry, to “in the assembly” of those who offer “praise” to Yahweh. The use of “tehillah,” rather than “halal,” says “the assembly” offers “praise” from their lips, not the “shine” of a soul married to Yahweh. While there are “many” who offer lip-service to Yahweh (in David’s time, Saul led “many” like this), David sang of the commitment of marriage, where his soul “will complete his vows” to Yahweh.

Here, the prior focus placed on “those who fear Yahweh” is now turned around to shine light on “those afraid of him,” in the sense they fear sacrificing their souls to an unseen God, because that would mean less material opportunity in sacrifice.

Verse twenty-six then sings literally in translated English: “they shall eat those humble and they will be satisfied , they will shine Yahweh to those who seek him ; he will be alive your inner self in perpetuity .” In the singing of “eating,” this should not be read as any kind of material reward promised by David for the people. The element of “humble” or “poor” means those souls that have been starved o spiritual food will be fed the insight of truth that will completely “satisfy” or “satiate” all questions of faith. Those who will be fed spiritual food will then receive the Spirit of Yahweh (His Baptism making one a Messiah [Christ, in Greek]), so rather than verbal praises, those Saints will “shine” the presence of Yahweh, as His Son’s soul resurrected within one going among the “assembly.” That “shine” will be the light of truth that beacons to “those seeking Yahweh,” so they will be drawn to hear the truth and make their own decisions (individually) to sacrifice their souls to Yahweh as well. The result will be everlasting life in return.

Verse twenty-seven then literally sings in English translation, “he shall remember ׀ and return to Yahweh never ending lands ; and he shall bow down all faces to His face , all the clans of the peoples .” In this, the third person “he” also includes males and females, where the masculine plural is focusing on the souls, not the flesh. A soul is masculine, but becomes feminine when trapped in flesh (regardless of human gender). This then says the soul “will remember,” where remembrance is not associated in any way with the functions of a fleshy brain.

A masculine soul is eternal (as is all the eternal spiritual realm); so, a soul [following a vertical bar of reflection] will join (conjunction construct) in a “return to Yahweh” after the flesh is lost and the soul is released. The use of “eretz,” meaning “lands,” can be seen as the body or form of a soul, once it returns to the “never ceasing world.” It is a body not made of matter or substance, only spirit. There, all souls “bow down” to the throne of Yahweh, where the only “face” ever worn is His. This is the First Commandment of the marriage vows: I will wear the face of no other god [including the face of self] before Yahweh’s face.

When David sang of “all the clans of the peoples,” this is related to verse twenty-two singing, “I will relate your name as my brothers.” All souls returned to be one with Yahweh [seen recently in the dreams written of by Isaiah and John] will share the same “family” of elohim, as all had been “Sons of man,” all reborn as Jesus.

Verse twenty-eight then literally sings in English translation: “for Yahweh the kingdom ; and him reigning above the people .” This is the truth of “Israel,” just as it is the truth of Christianity. The membership is not based on attendance in a synagogue or church. It is not based on how much money and material things one things God has awarded one, through less than honest means; so, one gives graciously to a church organization, buying one’s way to an assurance of heaven gained.

The only true members of Yahweh’s “kingdom” are souls who marry Him, give birth to His saving Son’s soul, and then walk the path of righteousness as a priest in His name. Only when one has become elevated spiritually so Yahweh’s throne is within one’s soul, where His true “reign over the people” can be, can one lay claim to favor by Yahweh that assures a soul’s salvation.

These selected verses are made optional for reading on the second Sunday after Pentecost (Proper 7) because they sing praise to what a minister to Yahweh must be. It is vital that this be seen. It goes back to David; and, nothing has changed since Moses first led a people out of Egypt, for the purpose of leading them to make the vow to Yahweh that says, “I do … serve you with all my heart, mind, and soul.” Anything less becomes suicide, in the sense that a soul will leave its corpse and return to new flesh, with the mind of an infant. Nothing that can be amassed in a lifetime of a soul animating dead matter is worth turning away from Yahweh for. The Ordinary after Pentecost season is all about being a true priest to Yahweh, as Jesus reborn, making oneself available to the true seekers, while being persecuted by all those who hate being told they are going the wrong way.

Explaining the Readings

Category Archives: Language

Proverbs 8:1-4, 22-31 – Solomon speaking about possession

Psalm 8 – Teaching as a Trinity prepared

Canticle 13 – Renaming those who were spared the furnace by the Trinity

Romans 5:1-5 – Paul explaining the Trinity in five verses

John 16:12-15 – Jesus explaining the Trinity in four verses

1 Kings 19:1-4, (5-7), 8-15a – Elijah’s resurrection as Jesus

Psalm 42 – Singing about the elohim of ministry

Psalm 43 – Same Psalm (42) refrain

Isaiah 65:1-9 – Letting Jesus do the talking through you

Psalm 22:18-27 – Putting on the shine of ministry

The Episcopal Lectionary Discerned