1 The fool has said in his heart, “There is no elohim.” *
All are corrupt and commit abominable acts; there is none who does any good.
2 Yahweh looks down from heaven upon us all, *
to see if there is any who is wise, if there is one who seeks after elohim.
3 Every one has proved faithless; all alike have turned bad; *
there is none who does good; no, not one.
4 Have they no knowledge, all those evildoers *
who eat up my people like bread and do not call upon Yahweh?
5 See how they tremble with fear, *
because elohim is in the company of the righteous.
6 Their aim is to confound the plans of the afflicted, *
but Yahweh is their refuge.
7 Oh, that Israel’s deliverance would come out of Zion! *
when Yahweh restores the fortunes of his people, Jacob will rejoice and Israel be glad.
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Verse one in this Psalm 14 makes it a natural as a companion for the Track 1 Old Testament reading selection from Jeremiah 4. In verse twenty-two of Jeremiah 4, we read “for ׀ foolish my people , me not they have known , children silly they , and none have understanding them ; wise they do no evil , but to do good not they have knowledge .” This makes David singing, “has said the fool in his heart no elohim, they are corrupt , they have done abominable works , none who does good .” Both say the rejection of marriage to Yahweh and the subsequent receipt of His elohim Adam-Jesus within their individual souls (to lead them to acts of good) means the result for such unwed souls is to do evil and set up a Judgment by Yahweh that reflects their transgressions.
In verse two it is nice and sweet to imagine Yahweh floating on a cloud somewhere in outer space, where He “looks down” on all us tiny speck on planet earth. The verse must be read as metaphor. A viable translation of the Hebrew word “looks down” is “overhangs” or “overlooks” (from “shaqaph”). When “from heaven” (“miš·šā·ma·yim”) is understood to be metaphor for “in the Spirit,” where “heaven” is the presence of Yahweh within (not in outer space), then David is singing about the soul of a wife of Yahweh has His Spirit always “overseeing” one’s life in service to Him. When the NRSV translates “all of us,” that gives the impression that Yahweh plays no favorite and is present in all souls in human flesh. That is a false concept and not what is written. The literal English translation has David singing of “the sons of Adam” (from “bene-adam”). The “Sons of Adam” are all those souls that have been sent the “elohim” of Yahweh that is His Son, making them be reborn as “sons of men.” With Yahweh watching and His Son resurrected within a soul imprisoned in flesh, it is then “to see if there are any who understand ; who seek elohim.” This means Yahweh sends His Son’s soul into saints, who then minister to the lost souls that seek salvation and want to “understand” – where the Hebrew word here means “to be prudent” (from “sakal”).
In verse three, Yahweh inspired David to sing that those souls who “turned aside” the proposal from Yahweh to marry Him divinely and surrender one’s soul loving to His Son’s direction will be those “who have become corrupt.” From having corrupted souls, “none” of them “does good.” The ability to do “good” is totally dependent on the Son of Adam being led down a path of righteousness, which cannot be traveled without his guidance. While some may attempt to go “good” by adhering to the Law passed to the Israelites from Yahweh through Moses, their lack of “understanding” will lead them to question right from wrong, so “not one does” the right thing without the whisper of Adam-Jesus as their inner Lord.
In verse four, Yahweh has David ask the question, “have no knowledge?” This relates back to the “no not one” statement that ends line three, proving that the “no not” is referring to the “understanding” of verse two. This is “knowledge” of the Law, which is the marriage vows that must be willingly agreed to before divine union with Yahweh can take place. Those who “turn aside” this agreement do not “know” what the agreement means. When David then sang for Yahweh, “all workers of iniquity that eat up my people they eat bread.” This must be read as a double-edged sword of knowledge, where the souls led to sinful lives destroy those servants of Yahweh as their physical “bread.” They profit materially on their destruction. However, those souls married to Yahweh “eat the bread” of heaven, which is spiritual food that is fed to them by their inner “elohim” – Adam-Jesus. Those without divine wisdom (“knowledge”) are “fools” (from verse one) because they “do not call upon Yahweh.” They do not answer His call for divine marriage to their souls. They “turn aside” Yahweh for ignorance and wickedness.
In verse five, David placed a vertical bar after the word “there” (“sham”), which forces one to pause and reflect on where “there” is. It is the earth or worldly plane of existence, where their flesh feels quite at home, as dead matter waiting to return to dust and ash when its soul departs. This says those who reject Yahweh in marriage have no place other than the material realm to think they are gods. Their souls know the truth of Judgment, however, which is why those whos souls have been sold for “there” will only know “great fear.” That “fear” is the afterlife, which they keep denying, but their souls keep letting them know the guilt of their ways. They see those souls who are married to Yahweh (from David’s perspective this is those of true Israel) and see how they are led “to righteousness” unlike them, which can only be due to their advocate or assistant that guides them on that path – their “elohim” from Yahweh.
Verse six sings that it is the “righteous” “who counsel the poor” of soul, letting them know the great “shame” of not following the Law – the marriage vows between a soul and Yahweh. Once the sinners feel the “shame” an know their souls are responsible for their past sins, the ministers of truth let them know that “Yahweh” is their only “refuge.” To find that shelter, they must repent and find love in their hearts for Yahweh and His Savior.
In verse seven words that appear to be proper names confuse the meaning of this verse. The word “Israel” means “Who Retains the elohim of Yahweh,” which is the truth of the name of the people under David, who became like their leader-king-minister as a nation of people that were all “Who Retained the elohim of Yahweh.” The word “Zion” means “A Dry Place,” with the name “Jacob” meaning “Supplanter.” When this is realized, the verse says: “who gives out of a dry place the salvation who retains who retains Yahweh’s elohim the captivity of his people ; let rejoice supplanter , be glad who retains Yahweh’s elohim.”
This says a lost soul is “a dry place” that cannot offer “salvation” – the Hebrew word from which the name “Jesus” comes (“yeshuah”). The “captivity of his people” is another ‘cuts two ways’ statement, where those “dry” hold subjects “captive” to their rules; but souls married to Yahweh are replenished with living waters and “captive” to everlasting life. Therefore, David sang, “rejoice” to those who “supplant” the “dry place” of a sinner and receive the “gladness” that comes from Yahweh’s elohim as one’s Lord within.
[7] Yahweh said to Moses, “Go down at once! Your people, whom you brought up out of the land of Egypt, [8] have acted perversely; they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, `These are eloheka, O Israel, who brought you up out of the land of Egypt!'” [9] Yahweh said to Moses, “I have seen this people, how stiff-necked they are. [10] Now let me alone, so that my wrath may burn hot against them and I may consume them; and of you I will make a great nation.”
[11] But Moses implored Yahwehelohaw, and said, “Yahweh, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? [12] Why should the Egyptians say, `It was with evil intent that he brought them out to kill them in the mountains, and to consume them from the face of the earth’? Turn from your fierce wrath; change your mind and do not bring disaster on your people. [13] Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, `I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.'” [14] And the Lord changed his mind about the disaster that he planned to bring on his people. פ
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The first thing that must be realized from these verses is they come from a prophetic vision Moses was shown by Yahweh. Moses went up Mount Sinai, stayed forty days and came down with the Covenant, which the people all agreed to. That was the ancient history told in Exodus 19, with the Ten Commandments listed in Exodus 20. There was no second trip up the mountain, broken tablets, or a golden calf. All that is foretelling of a future break from Yahweh. It is from that perspective that these verses must be read.
In these verses we read how Moses argued with Yahweh about destroying the people. That matches the prophetic story of Abraham arguing with Yahweh about there being some number of good people in Sodom; so, that evil city should not be destroyed. Saints like Moses and Abraham never argued with Yahweh. A soul married to Yahweh does everything Yahweh commands. Like Ezekiel when asked about dry bones living, they all respond, “Yahweh, you know.” That means nobody can think greater than Yahweh. It is a moot point.
In verse seven, where we read, “Yahweh said to Moses,” this must be understood to be non-verbal, as in no way physical speech involving mouths, lips and tongues. It is a statement of Yahweh communicating to the soul that had been Moses, on earth, at one time. It is no different than reading the Yahweh brought word to Jeremiah. It is not physical speech, but spiritual awakening of a soul by Yahweh.
For Yahweh to then say, “go down,” this makes one imagine Moses is atop Mount Sinai, when the soul of Moses is most divinely elevated into the spiritual real, no longer a part of the material. The command from Yahweh then says, “go descend,” which means to return spiritually to the worldly plane of existence.
The reason for Yahweh to send the soul of Moses back to the earth is to witness how “have corrupted your people , whom you brought out of the land of Egypt .” In that, the words translated as “land of Egypt” must be read as “the flesh married to tragedy,” which is metaphor for “earth-land” and the meaning behind the name “Egypt.” This says that the “corruption of the people long before led by Moses to marry their souls and flesh to Yahweh” is they no longer honor that spiritual union. The ”corruption” says the souls of their children’s children have returned to being “married to tragedy.”
When verse eight says “they have turned aside quickly out of the way which I commanded them,” this says they have broken their marriage vows to Yahweh, “turning Him aside” so they can have adulterous affairs, all while still claiming to possess Yahweh’s name in marriage. Yahweh’s “commands” are the Covenant, unto which all souls had to wholly agree to, out of love and willing submission to Yahweh’s care.
Yahweh then informed the soul of Moses that the “corruption” of the “people” was demonstrated in the symbolism of having “made themselves” gods, who can change their religious practices (righteous ways) to suit their needs, not Yahweh’s commands. The act that signified them “making themselves” gods was a “calf molded.” This must be seen as a return to pagan god worship, where the precession of the signs of the zodiac reflect the nature of godly worship on earth. Prior to the age of Yahweh (Aries, the Ram) was the age of Taurus, the Bull. The “calf” reflects the ancient worship of Ba’al, who was served by many lesser gods. Egypt was a land of polytheism, where worship of the Bull was an example of that. The sign of Taurus (an earth sign) is then a clue that Ba’al worship was for material gains. The age of Aries would signify a single God (Yahweh) of worship, whose leadership would protect the flock.
With this being a prophetic vision of a distant future, far away from the physical time of Moses on earth, the “molding of a calf” is then a projection into the future that rejects the one God philosophy, as well as that of the age of Pisces, which is the time when Jesus would lead souls to connect to the spiritual world while still in the flesh, by being resurrections of his soul. The Second Commandment that says, “Thus shall not make of yourselves any idol,” this says the “molded calf” was a projection of self-image, as a god. It should also be grasped that “a calf” is not a representation of a male yearling lamb that is blemish free, which each family was commanded to sacrifice and spread its blood over the doorframe.
When Yahweh then told Moses, “the people worshipped it and sacrificed to it and said these your gods”. This says the “people worshipped” themselves as their own self-gods. The Hebrew word “eloheka” is a second-person plural masculine singular construct, where “elohim” is not the soul of Yahweh’s Son resurrected within each (that would be the lamb, not a calf), but each soul (an eternal spirit) seeing itself as a “god” (el), collectives as “your gods” (“eloheka”). To “worship” self and make “sacrifices” to an “idol of self” says the “people” had changed from a commitment to Yahweh (self-sacrifice unto Him) and moved to deify themselves as “gods” in His place.
In the whole story (not read today), the people supposedly became worried that Moses had not returned in forty days. The projection of this fear into a prophesied future says the failed Israelites – the Jewish remnants that had been overrun, scattered and enslaved to foreign powers – had lost faith that any promises made by Yahweh were recognized by anyone else in the world. The formation of a golden calf is then the Jews claiming to be gods on earth, due to Moses leading them to a Promised Land. That Promised Land, however, had been taken away from the Jews by greater powers then they possessed (the Ottoman Empire and Arab influence). They then “molded a calf to worship and sacrifice unto” so they became known as the bankers-jewelers-moneychangers of the world. This known history says they saw Moses (and Yahweh) had forsaken them; so, they took measures into their own hands and made themselves gods for the world to reckon with, out of financial necessities. The golden calf is the influence the Jews wield today, as a vast minority that controls the vast majority by having become the gods of wealth, power and influence. This is the corruption that should be seen in this story in Exodus 32.
After verse eight has the “people worshiping and sacrificing to gods,” Yahweh tells Moses that was the “corruption” of “Israel,” which Moses had “brought out of the flesh married to tragedy” (“out of the land of Egypt”). This places focus on the meaning behind the name “Israel” (“yiś·rā·’êl”), which is “Who Retains the el of Yahweh” within his or her being. This is the “el” of the “elohim” that is the soul of the Son of Yahweh – Adam-Jesus. It is not the “eloheka” of self-worship, as those “elohim” are the fallen angels who were cast within the earth, as punishment for tormenting humanity. A third of those “elohim” were those listed thirty-two times in Genesis 1, as the “elohim” created by Yahweh to do the work of His Creation. In Genesis 2, we read the story of a “Yahweh elohim” thirteen times, which is the “elohim” made by Yahweh to be placed within humans to save their souls.
In verse none, Yahweh again speak spiritually to the soul of Moses. Here, Yahweh says, “I have seen the people here , and indeed people stiff-necked it .” In this translation, the Hebrew construct “haz·zeh” (from “zeh”) means “this, here.” As “here,” this projects Yahweh speaking to the soul of Moses about a change of place, from there to “here,” whit “here” a change to “corruption.” The next key word is the combined words “stiff-necked” (from “qə·šêh-‘ō·rep̄”), where “qasheh” means “hard, severe” and “oreph” means “back of the neck, neck.” To place these two words together as one, which has “stiff-necked” defined as “haughty or stubborn behavior,” this misses the point of intention. The “hard” or “severe” element of the “back of the neck” is the strong muscles a ram has, connecting the shoulders to the skull. Those “hard-necked” muscles protect the ram from fatal injury when butting heads with other rams during mating season. The intent of what Yahweh said to the soul of Moses is less about how “haughty” the Jews act from self-worship (although that is true) and more about them thinking they can butt heads with Yahweh, when the Covenant calls for them to be gentle lambs, because physical strength is meaningless in the long term of eternal life.
In verse ten is evidence that this is a prophetic dream that Yahweh led the soul of Moses to perceive, when his soul “descended” to a future time on the material plane. We see that when Yahweh told the soul of Moses, “let alone remain me , so that may burn anger my wrath against them and I may consume them ; and I will make of you people great .” This implies that Yahweh needed to tell Moses to “leave off” trying to stem His “burning anger” that Yahweh said what He would do. For Yahweh to say, “I am going to do this,” then to not do that would make Yahweh a liar. There is no reason for Yahweh to tell Moses what He is going to do. All He needed to say spiritual in reality is, “Watch this.” The truth of “burn my wrath against them and consume them” speaks of the souls of the “people.” That “wrath” will come to all sinners on each’s own personal Judgment Day. Those souls will be consumed by Yahweh, like a fish consumes her young fish, before spitting them back out when it is safe for them. When Yahweh says “let alone remain me,” this is a statement of Judgment being a ‘one-on-one spiritual encounter, as Judgment between each corrupted sinner and Yahweh. When the semi-colon leads to a refreshing statement that says, “I will make of your people great,” this says reincarnation – after a stern chat in Judgment – will indeed have a transformative impression of some souls [but not all, by far]. Those who “will be made great” will be those who followed the guidance of Moses and submitted their souls to marriage to Yahweh, cleansing by His Spirit and the resurrection of His Son’s soul in virgin souls. That is the truth (and always is the truth) of Israel.
In verse eleven we find Moses appearing to “plead with Yahweh,” when that is actually not the intent of the words written. When the truth comes forth, verse eleven is making a statement that the opinion of Moses has changed, making it the people arguing for their corruption as just. The literal English translation can actually state, “and weakened Moses , the face Yahweh his elohim, and said , why Yahweh does burn hot your wrath against your people , whom you have brought out of the flesh of marriage to tragedy , with power great and a hand mighty ?” In this, the Hebrew word “challah” has been translated as “pleaded,” when it means “to be weak or sick.” This becomes a major statement that the perfect soul of Moses cannot become “weak,” meaning it is the people associated with his ancient actions that have become “sick,” while using the name Moses as their ticket to heaven.
Next, the Hebrew construct “’eṯ-pə·nê” has been translated as simply “with,” when it means “the face.” This is the First Commandment being stated, as all the wife-souls of Yahweh can wear no other “face” before them in His presence than His. Thus, it is the “face of Yahweh” that has become “weak” or “sike,” which is relative to Moses. In that name, the meaning behind it can mean “hidden” or “covered,” which says the “face of Yahweh” has become “covered,” which has resulted in the people being “weak” in their commitment to Yahweh, as taught to their ancestors by Moses. This “covering” hides another “elohim” as the “face” they argue their case against Yahweh wearing. They imply in their argument that the “mighty hand” of Yahweh – his agent Moses – made the people who they have become (much later in time).
Verse twelve then has the people continue to argue their point, saying “why will speak of marriage to tragedy and say , from evil he brought them out to kill them in the mountains , and consume them above the face of the flesh ; and return with anger and console yourself from this evil of your people .” Here, the insult is saying Yahweh would “kill” (from “harag”) anything. First of all, Yahweh breathed life into dead matter, when each eternal soul was placed into a body of flesh. Because a soul is eternal, it cannot be killed. Because flesh is death waiting to return to death (when a soul can no longer be retained for the impression of life), that dead cannot be killed. To repeat “Egypt,” while referring to a future “marriage to tragedy,” the question is the illogical, “If you saved us from evil ways before, why not save us from our return to evil ways now?” The Hebrew word “ūḇ” (from “shub”) means “to turn back, return,” which is the threat of reincarnation for souls committing evil in the name of Yahweh (and Moses). Yahweh never needs “to console himself” from any Judgment decisions He makes on a soul, as all are just and appropriately fit the crimes committed.
In verse thirteen, the illogical argument tells an omniscient and omnipotent Yahweh to ‘remember Abraham Isaac and Israel (not Jacob).” The names mean “Their Protection” (“Abraham”), “Laughter” (“Isaac”), and “Who Retains the el of Yahweh” [the soul of Adam-Jesus], which in essence intends to “remind” Yahweh of the lineage that is “their protection” from death, allowing them to “laugh” at the threat of Judgment, because their ancestors were married to Yahweh (not tragedy), thereby granting all of their descendants the freedom to do evil and bad deeds, if they so choose. The illogic of this argument is they do not understand that the numerous “stars of heaven and all the land” means those souls who burn bright with the light of truth coming from the Son within their souls, where the Spirit has made that possible and “all the flesh” that meets that description are the true descendants of Abraham, Isaac, and Jacob, all as “Israel.” That is spiritual descendance, not bloodline from sinners.
When verse fourteen is then seen to read, “so consoled himself Yahweh from the evil , which he said he would do to his people .” This cannot be seen as the truth being clearly stated. It says Yahweh knows the material realm, where breaths of life are imprisoned in bodies of dead flesh temporarily, with the majority of that time on earth being urged to sin against Yahweh by Satan and his underlings, is the only place where sin, evil and bad ways can exist. None of that is allowed in the spiritual realm, where Yahweh and His Son are one with the souls of saints that have been saved. The “consolation” is the continued influence of those saints, who all minister in the name of the Son. They would be the prophet that would repeat the wrath of Yahweh is coming … if evil ways are not turned aside and souls bow down in subservience – lovingly – to Yahweh. After all, the “people” of Yahweh are not those souls who argued against Yahweh for their right to sin. Yahweh’s “people” are those soul reborn in the flesh as His Son, in His name.
1 Have mercy on me, elohim, according to your loving-kindness; *
in your great compassion blot out my offenses.
2 Wash me through and through from my wickedness *
and cleanse me from my sin.
3 For I know my transgressions, *
and my sin is ever before me.
4 Against you only have I sinned *
and done what is evil in your sight.
5 [4] And so you are justified when you speak *
and upright in your judgment.
6 [5] Indeed, I have been wicked from my birth, *
a sinner from my mother’s womb.
7 [6] For behold, you look for truth deep within me, *
and will make me understand wisdom secretly.
8 [7] Purge me from my sin, and I shall be pure; *
wash me, and I shall be clean indeed.
9 [8] Make me hear of joy and gladness, *
that the body you have broken may rejoice.
10 [9] Hide your face from my sins *
and blot out all my iniquities.
11 [10] Create in me a clean heart, elohim, *
and renew a right spirit within me.
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Verse one includes information that explains the context of this song. Not sung aloud is: “a psalm of beloved [David] when went towards gift [Nathan] the prophet ; after he had gone into the daughter of oath [Bathsheba] .” This says David went to Nathan to beg for forgiveness for his sins and that was the divine inspiration that came to David in song. This notification lets the reader-singer realize that David felt the guilt of his sins and understood he would have to pay for them, according to whatever Yahweh would place before him in life. While these verses from Psalm 51 are companioned with the Track 2 Old Testament reading selection from Exodus 32 (a prophecy of future failures to come, just like this set of failure to one saved soul), the difference must be seen in how David confessed and repented, while the futuristic “corruption” of Moses – brought down to dirt level by sinners who were arguing for the right to sin – refused to hear Yahweh speak of their Judgment coming at their deaths. The future (our modern times included) rejects feelings of guilt and the reality of Yahweh.
David was like Adam and his wife-companion, who were made perfect and placed in an idyllic surrounding, with Yahweh knowing they would eventually sin – a necessary evil for the betterment of mankind. David was a saint placed in an idyllic environment where the people followed his guidance, in the same way future Christians would follow Jesus. Jesus had to die for Yahweh’s plan to have its full effect; and, David had to sin so the people he would leave behind in his death would be forced to maintain the ways David taught them or face becoming the first steps towards the prophecy of Exodus 32. This means David’s soul would be forgiven by Yahweh, as he repented, while not realizing his sins were necessary evils that would leave young Solomon in his wake.
Once we know why David was moved to write this psalm, he began verse one as shown above, asking his “elohim” to “show favor” to him or “have mercy” upon his soul. It is vital to know that David knew the name of Yahweh, having sung it loudly many times in his songs. Psalm 51 has zero namings of Yahweh. Instead, David wrote “elohim” five times (twice in these selected verses for singing aloud), with another use of “elohe,” which is the same masculine plural form of “elohim” with “the” constructed into the word. My reference source (BibleHub Interlinear) shows a heading for this psalm, which is “Create in Me a Clean Heart, O God.” The ”O God” is the failure to accept the masculine plural word “elohim” as not translating as the masculine singular (“God”). Rather than see David was not praying for forgiveness to “the gods,” like some polytheistic pagan, and see “elohim” as the title given to the Son of Yahweh (His “Yahweh elohim”) of Genesis 2, English translations refuse to see David praying in song to his own, personal elohim” – his Adam-Jesus that was merged with his soul and his Lord within – such that David had Nathan to tell David what Yahweh thought about his sins, but his source of inspiration for all his psalms was his inner “elohim;” and, David did not want to lose that Son of Yahweh leading him.
In the remainder of verse one, David sings to his inner “elohim” to “wipe out” David’s “transgressions.” This is a return to the pure state of being that a soul Baptized by the Spirit of Yahweh causes. That “wiping clean of transgressions” is what makes a soul-flesh be worthy of receiving the soul of Yahweh’s Son to resurrect within a virgin womb – a cleansed soul-flesh. This means the Son of Yahweh cannot exist within sinners; so, David was begging for redemption, so he could continue to hear the whispers of divine guidance sent to David through His Son. Because David would continue to be led by divine insights, his sins were planned by Yahweh, meaning His Son would have to withdraw and withhold guidance, so David could act as would any mortal king, whose heart lusted from unchecked worldly power.
In verse two, David sings (as translated above): “Wash me through and through from my wickedness and cleanse me from my sin.” That, obviously, is a request for another outpouring of Yahweh’s Spirit upon David’s soul, so his past sins would be forgiven. In the written text (not shown in the NRSV translation), this is written: “har·bêh [ he·reḇ ] ( kab·bə·sê·nî) mê·‘ă·wō·nî ;” which literally translates into English as “bring in abundance [ much great amount ] ( to wash me ) from my guilt of iniquity ;”. In the brackets and parentheses, David sang silently or spiritually, so the words written cannot convey a physical request for a large amount of water to bathe his body clean. The enclosure marks are speaking to his inner soul, which was in union with the Yahweh “elohim” sent to be David’s Lord, when just a child of Jesse, anointed by Samuel physically, Anointed by Yahweh spiritually.This confirms that verse one sought his “elohim” to be within his soul.
In verse three, David admits his sins are his and they will remain for him to pay for the rest of his life.
In verse four, David says he knows his soul had “separated from” his “elohim,” which admits he acts alone in his sins. His actions were “evil in the sight” of Yahweh’s Son. This means David followed the whispers of Satan, when he split the dual soul arrangement (his soul following his elohim as his Lord) David had no protection against the worldly influences to sin. That “spoken” by the elohim is the word of Yahweh; and, David knows his soul will stand before Yahweh in Judgment, after the remainder of his life on earth has ended. David knew his “elohim” was “blameless” for the sins done by David, as pointed out to him by Nathan.
In verse five, the element of “in sin conceived me my mother” can be read metaphorically as the world or planet earth is the “mother,” who forms a body of flesh in her womb to receive a soul. Because all of the physical realm is death, without any breath of life (souls from Yahweh) all souls are breathed into flesh that will always seek sinful ways. This means David is singing about the natural urges within flesh that will always lead to transgressions, if the soul has not married Yahweh, been cleansed by His Spirit, and reborn as His Son as Lord over that soul-flesh. The only way to avoid sins that naturally beacon is to stand behind Adam-Jesus (in his name) and let a divine spirit reject material influences.
In verse six, David singing, “behold! truth you desire in inward parts ; and in the hidden , wisdom you will make me to know .” This sings about the presence of the Yahweh elohim that is Lord over David’s soul and flesh. The “inward parts” (from “tuchah”) means the innermost being, which is one’s soul. The soul is “hidden,” but it cannot find divine “wisdom” and “knowledge” alone. It must be married to Yahweh and be a soul where the Yahweh elohim has resurrected – two souls in one – Ephraim means “Doubly Fruitful” and the statement by Jeremiah – “Ephraim is my first born” – means two souls in one body of flesh, led by the soul of Adam-Jesus. It is then only from that divine soul presence, “hidden within one’s soul,” that true “wisdom” and “knowledge” comes.
Verse seven then states another request for a divine Baptism with Spirit that will wash away all of David’s sins. When he sings about “I shall be white,” this says “white” is the presence of light, where the light of truth exposes all sins, so they can be “purged.” This says sins come from the blackness that symbolizes an absence of light. As such, Baptism by the Spirit brings a great white light upon one’s soul.
In verse eight, David sings of the voice of his elohim bringing him “joy,” where his soul is enlightened. When he sings (NRSV above), “that the body you have broken may rejoice,” the literal English translation says, “it will rejoice , the self that has been crushed .” The Hebrew word “etsem” does not translate as “body,” but that can be seen implied from “bone, substance, self.” Still, David is not asking for healing of his body or bones, because his true need for “joy” comes from his soul (“self”) having lost touch with his elohim.
In verse nine, David is not telling his elohim to “hide your face from my sins.” Instead, he is stating that David let down the “face” of Yahweh that shone as the Son, so David’s sins came because he wore his own face, hiding that if his Saint within. Again, David knows that a sinful soul-flesh cannot justify a twin soul that is Yahweh’s Son within. The inner elohim leads souls in the flesh away from sin; and, that guidance is eternal and cannot be broken. This is a subtle clue that Yahweh planned for David to fall from grace, which meant His Son’s soul would withdraw from David and stay at a distance until reunited after David’s death.
In verse ten, David again stated the word “elohim,” singing: “a heart clean create in me elohim.” In that, the Hebrew word “leb” says “heart,” but infers the “inner man” or “soul.” This is David confessing that his soul has sinned and needs to be forgiven. When David then used the Hebrew word “ruach,” singing that he wanted a “spirit steadfast to renew within him,” the root Hebrew also means “breath,” which is synonymous with a soul. David is not begging for a body that can be forgiven crimes against humanity (as a king can break no rules set for a kingdom), but for a soul to be renewed eternally. That is the “steadfast” presence of the Adam-Jesus soul being one with one’s soul.
I am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service, even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners– of whom I am the foremost. But for that very reason I received mercy, so that in me, as the foremost, Jesus Christ might display the utmost patience, making me an example to those who would come to believe in him for eternal life. To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.
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Following the Track 1 Old Testament reading selection from Jeremiah, where Yahweh spoke through His prophet, saying how foolish if was to not know Yahweh, the Track 2 Old Testament reading selection from Exodus 32; where Yahweh showed Moses prophecy of the future when sinners will have broken the Covenant with Yahweh, while trying to defend evil deeds as their right; along with both supporting Psalms that sing of those who choose sin and those who repent their sins, this reading selection from 1 Timothy must be seen as the redemption of Saul, who changed his name afterwards to Paul. Everything that Saul was is what existed in a failing Judah and was foreseen by Yahweh to be the same in a failing Christianity today (long ago begun to fail). It is this connection that must be made, as the strong theme written in these selected verses (and all 1 Timothy 1) is “faith.” Faith (not beliefs) can only come when a soul has come to realize its need to marry Yahweh, be Baptized pure by His Spirit, and be the soul where the soul of Jesus can resurrect, becoming one’s Lord and guide that defeats all urges to sin.
In verse twelve is written the Greek word “piston,” which means “faithful.” In verse fourteen, Paul wrote “pisteōs,” which translates as “of faith,” in the Genitive case. This says “faith” is a matter of divine possession, coming from Yahweh. At the beginning of verse fifteen, Paul wrote a capitalized “Pistos,” which in a divinely elevated statement that “Faithful” is relative to a relationship with Yahweh. In verse sixteen, Paul then wrote “pisteuein,” which means “to have faith in, with that followed closely by his writing “autō,” which becomes a statement about “to his soul,” with the masculine singular being the soul of Jesus. This connects “faith” to the presence of Jesus. In verse thirteen, when Paul was listing his evil traits, prior to his becoming divinely changed, he wrote the word “apistia,” which says “to unfaithfulness.” Leading to that word Paul wrote, “epoiēsa en apistia,” which says, “I acted within to unfaithfulness,” where “within” means Saul’s acts of evil came from a lack of “faith” within his soul. Certainly, Saul was a devout Jew, who had the blood-lineage and the intellectual memorizations of Mosaic Law in his brain; but without Yahweh sending His Son Jesus to strike Saul blind for three days, Saul was content acting in evil ways, due to his lack of true “faith” … because he was full of intellectual beliefs. Beliefs are concepts told to believe, but when tested they can be proved false beliefs. Faith is the truth that comes from Yahweh, through the guidance of His Son Jesus “within;” and, the truth can never be found false.
All of this is then found confirmed in the capitalized words written by Paul: “Christō” (twice) “Christos” (twice), “Iēsou” (twice), “Iēsous” (twice), “Kyriō” (once), “Kyriou” (once), and “Theō” (once). Twice Paul wrote the Dative case that says, “to Christ to Jesus.” Once he wrote “Christ Jesus,” with similar written as “Jesus Christ.” Each word is capitalized, making each word separately written to be understood as a divinely elevated word that is directly relative to Yahweh. In the first example in the Dative case, Paul added to “to Christ to Jesus to this Lord of our souls.” In that, the Greek word “hēmōn” is the possessive pronoun, plural, in the Genitive case, stating the possession of “ourselves,” with “selves” equating to “souls.” This says “to Jesus to this Lord of our souls” says all Apostles (all like Paul) had “Jesus” as the “Lord” in possession “of their souls.” In the last example, where Paul wrote what is read in Christian churches as the full name of “Jesus Christ,” where his closest buddies can simply refer to “Jesus” by his last name – “Christ,” this is not the case. Here is what shows in the Greek text:
In between “Jesus” and “Christ” is a mathematical symbol called a ‘left right arrow.’ It appears to denote the truth of equality, as “If the left is true, then the right is true.” If either is found to not be true, then the equation verifies a false statement. Thus, Paul wrote, “a soul has Jesus” as its Lord, then a soul has been Anointed by Yahweh, which is the purifying Baptism of Spirit that makes one’s soul become a “Christ” or a “Messiah” (from the Hebrew equivalent). This says to be able to claim truthfully, “I am Jesus reborn,” then one must equally state truthfully, “my soul has married Yahweh and Anointed my soul as a Christ.” Jesus can only resurrect in pristine souls, those cleansed of all past sins by Yahweh. If one’s soul has been made pristine by Yahweh’s Baptism of Spirit, then one’s soul will receive the soul of Jesus to become that wife-soul’s Lord.”
When this reading selection is read as connecting the Old Testament to the Gospel, where Jesus was dining with sinners and the Pharisees were grumbling about that as a sin, one needs to see the element of redemption being stated loud and clear in Paul’s first epistle to Timothy. Saul was just like those of ancient Judah that was headed to ruin (and would find it in captivity in Babylon). Saul was just like those in the future prophecy, where those saying they believe in God will panic and begin building idols of false worship (like bad translations of Scripture lead to). Yahweh is never pleased with sin; but for those who say they are His children, when He does not know their souls (they are the foolish of Jeremiah 4), Yahweh holds harsher Judgment for their souls. Saul was just like the sinners Jesus would dine with, because they were seeking guidance how not to sin. Paul’s letter to Timothy states it all: You must have the true faith that comes from Yahweh having made your soul a Christ, into which His Son Jesus’ soul can resurrect. With Jesus as one’s Lord within, then there will never again be worry about sins.
[1] All the tax collectors and sinners were coming near to listen to Jesus. [2] And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.”
[3] So he told them this parable: [4] “Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? [5] When he has found it, he lays it on his shoulders and rejoices. [6] And when he comes home, he calls together his friends and neighbors, saying to them, `Rejoice with me, for I have found my sheep that was lost.’ [7] Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.
[8] “Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? [9] When she has found it, she calls together her friends and neighbors, saying, `Rejoice with me, for I have found the coin that I had lost.'[10] Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.”
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Now shown in translation (thus not interpretable) is verse one beginning with a capitalized “Ēsan,” which is the third-person plural, Imperfect Indicative form of the verb “eimi,” which means, “I am, exist.” The capitalization (as always) is an indication of a divinely elevated level of meaning, which is relative to Yahweh in the spiritual realm, must above any mundane meaning of the physical domain. The plural states all those named after (“tax collectors kai sinners”) had become spiritually elevated in their “existences,” leading them to “draw near” to Jesus, in order “to listen of his soul.” In that, the Genitive case masculine singular Greek word “autou” would ordinarily translate as “himself,” but a “self” should be understood as a “soul,” which matches the divinely elevated word “Ēsan” speaking about the souls “existing” in “tax collectors kai sinners.”
Verse two begins with Luke writing the Greek word “kai,” which should always be read as a signal for importance to be found following that marker word. Thus, importantly relative to the souls of sinners listening to the soul of Jesus, as seen physically in those gathering together so Jesus could speak audible words, this meeting witnessed cause “grumbling among themselves,” which was a “grumbling both” between the groups of Jews considered to be “Pharisees,” but importantly separate from that group was the source group who ‘fed’ the sects of Judaism the supposed meaning of the Word, which was “the scribes.” In “both” cases, each group individually “grumbled” about “He sinners receives kai he eats of their souls .”
In that complaint, the Greek word “synesthiei” says “he eats with,” but this should be understood as meaning “he takes food together with.” As a complaint voiced by “both” the “Pharisees kai the scribes,” the physical witnessing of bread being shared with those who were known by the Temple elite to have broken Laws (in their judgment), this must also be grasped as their physical eyes were not able to see the spiritual connection being made between Jesus and those souls who “listened to his soul.” On a divinely elevated spiritual level, the physical bread shared was symbolic for the spiritual food Jesus’ soul was feeding their souls. It was that spiritual nourishment that led them “to draw near” to Jesus, “to listen to his soul” feeding them the truth their souls sought.
What can be overlooked is how Jesus began to speak “in parables” to “the Pharisees kai the scribes,” not to the “tax collectors kai sinners.” This says the soul of Jesus could understand the “grumbling among themselves,” when most likely they made some attempts to hide their words of complaint, keeping them so only those in each sect could hear. Quite probably, the disdain of their “grumbling” showed in their faces, such that Jesus could see how obviously they thought of themselves as better than Jesus; and, that says neither of “the Pharisees,” not importantly “the scribes” were ever going to publicly sit down and physically eat with “sinners,” even though they each knew their personal wealth was built on the donations of ill-gotten taxes collected by souls who felt guilt for having cheated other Jews, for themselves to become wealthy. Thus, all the Jews who surrounded Jesus – “tax collectors kai sinners” and “the Pharisees kai the scribes” – were all filthy dirty with sins, in need of their souls being fed spiritual food.
What should be grasped from this “grumbling among the Pharisees kai the scribes,” about feeding the hungry, is they were the ones who wore the robes that indicated they were priestly and therefore responsible for feeding all Jews the spiritual food of the meaning of Scripture. If they could see “tax collectors” as “sinners,” then it was their responsibility for making sure those sinners were led to repentance and ceased being sinners. Because neither the “Pharisees” nor the “scribes” could see themselves as exactly like the “tax collectors,” as they equally took dirty money to hide under their priestly robes, neither truly wanted to stop sinners, because that would weaken their financial standing in the Judaic world. Still, the soul of Jesus saw “the Pharisees kai the scribes” as importantly “sinners,” just like the “tax collectors.” So, Jesus “spoke to them in parables,” just as he spoke to the other “sinners” that were lost souls.
When Jesus first told the parable of a man with one hundred sheep, where one of them was missing, the symbolism of “a hundred sheep” (“hekaton probata”) is one hundred percent of the Jewish people. Because they are all one flock possessed by Yahweh, then “What man” is answered metaphorically as Yahweh, whose Son if the soul of a Yahweh elohim placed into the flesh of a “man” – Adam-Jesus. Each of the totality of that flock possessed by Yahweh, is given over to His Son, to be the Good Shepherd of His flock. Because the true flock of Yahweh was last seen “in the open field” of Israel and Judah, when David was King and had yet to commit his sins, all of the flock was: a.) souls married to Yahweh; 2.) souls washed clean by Baptism by Yahweh’s Spirit; and, 3.) souls impregnated by Yahweh with the soul of His Son, who became the Lord of each, soul and body. Thus, if one got lost, it most likely was a child not yet committed in marriage to Yahweh; and, that is a soul that every sheep herd owner saw as value gone missing. All the sinners would see a lost lamb as profits flying out the window; so, all the filthy rich would not accept a one-percent loss of their wealth of ownership. They would each, just like Yahweh and His Son, see the importance of finding that which is lost and saving it (just from opposite reasons).
When we read that Jesus said a good shepherd would leave the other ninety-nine in the open field, this can seem like a dangerous thing to do. It could seem like herding kittens, where going after one leaves the rest to equally run off. The implication of “leaves the ninety nine in the open field” is a statement that those “ninety nine” are all left with the soul of the Son within the soul of each lamb, so those ninety-nine are left being watched over by their inner Lord. The one who is “lost” is one soul not yet saved by that inner presence. Here, the Greek word written – “apolesas” – means “one perishing” or “one facing destruction.” The implication is then the outskirts of the “open field” is a danger zone, wherein lies predators that would kill a lamb and feast off it. This imagery must then be applied to that where the “sinners” fed spiritual food by Jesus were being watched by the predators who were ‘the Pharisees kai the scribes,” as they were the wolves who feasted on the waywardness of “sinners.”
This means that when Jesus said about having found the lost lamb, it is then “placed upon the shoulders of his soul” (“autou” as “of himself, becoming “of his soul”). This is metaphor for the soul of Jesus (“autou”) joins with the soul of the lost lamb, where it is the head that is “placed upon the shoulders” in a body of flesh. This is the brain being replaced by the knowledge of Yahweh, through the Son, as two souls have merged as one, with the soul of Yahweh’s Son being the Lord that represents the strength of “shoulders.” This says the one who was not spiritually saved has been so.
The reason for “Rejoicing” (a capitalized “Syncharēte”) is then a sharing with the other members of Yahweh’s flock (“these beloveds kai these neighbors” of His flock), where the divine elevation is soul-related and spiritual celebration. The translation of “philous,” when read as “beloved,” rather than “friends,” becomes a statement that all who are called to “Rejoice” from a saved soul are those other saved souls, all of whom have married Yahweh and are His “beloveds.” The use of “geitonas” as “neighbors” is then the hidden truth that answers the question, “Who is my neighbor?” Those souls who have become Yahweh’s “beloveds” are then importantly those souls that have been merged with the soul of the Son, so two souls are “neighbors” in the same body of flesh. All those who are “neighbors” are those who have been reborn as Jesus; so, those called to “Rejoice” are those souls saved alike.
Jesus then explained that the “ninety nine” were “righteous ones” (“dikaiois”), therefore not a herd of unsaved sheep that could easily also become lost. Jesus said of them, they were “who no need possessed them of repentance.” The only way to become truly “righteous” is to be cleansed by the Spirit (made a Christ) and to have the soul of Jesus resurrect within one’s soul, becoming its Lord. As one’s Lord, no influence to stray into the dangers of sin will ever lead a saved soul to leave “the open field.”
When Jesus then offered a second parable for their consideration, this parable of the ten coins must not be seen as if Jesus said, “In case the shepherd analogy went over your heads, how about a parable about the god you all serve – Mammon – and his gifts of silver drachmas as valuable possessions to be maintained.” The one parable leads to the other, as a complete and matching set that go together. In the first, Jesus spoke of “a man” (“anthrōpos”) who possessed living sheep. In the second he spoke of “a woman” (“gynē”). Whereas the “man” was seen as the masculine Spirit of Yahweh, whose flock were those living creatures with souls married to Him and raised as His Son Jesus, the “woman” must be seen as all of those souls in human bodies of flesh, who offer themselves to Yahweh as His bridesmaids, and in whose souls is received the seed of Yahweh, which will become His Son reborn – as mothers giving birth to one’s own soul’s Lord, making that soul become a brother to the Son, related by Spirit to the Father. Thus, this parable places focus on the lost sheep that was found, who married Yahweh, received His Spirit, and became Jesus reborn in new flesh.
In this, the “drachmas possessing ten” (“drachmas echousa deka”) requires one understand why a coin of silver was called a “drachma.” The word means, “as much as one can hold in the hand,” (Strong’s) which becomes a hidden statement that equates to Paul’s writing about the gifts of the Spirit. Each “woman” – a soul trapped in a body of flesh – is given by Yahweh as a wedding gift “as much as one can hold in the hand,” with each wife-soul becoming a “hand” of Yahweh on earth (in flesh), in the name of Jesus, the Son of man. Therefore, to become a minister who has been given “ten” gifts – with “ten” symbolic of a higher level of life, as a Saint in the name of Jesus – the house in which on keeps those “ten” talents of ministry is the gathering place where two or more come – each in the name of Jesus, also as Saints – to celebrate having become saved and given eternal life. To lose one of those most divine gifts would lead to lighting a lamp of inspiration from prayer, sweeping the floor so every inch is examined, and carefully seeking until that which is lost has been found.
When one realizes that the “Pharisees, the scribes, the tax collectors” and all “sinners” are lost in the physical realm where “as much as they can grab with their hands” is how they approach life, Jesus was making a point as “a woman,” none of whom any of those men would think could ever possess such amounts of precious metal. This means the “ten coins” are then representative of those souls a minister of Yahweh, as Jesus reborn, will have brought into this world to also marry their souls to Yahweh and become His Son’s place of resurrection.
This makes the “house” be symbolic of a family of true Christians, who are all raised by the Lord Jesus in a saved parent to become like him, with the “house” a reflection of the broad scope of true Christianity (not the false religion in that name of modern times). The one lost “hand” of Yahweh is one who has not accepted the teachings of truth of Scripture, so one has become like a Judas Iscariot in the “house,” who needs to be found and turned around. The lighting of a lamp is the repeating of the truth in Scripture, where the true meaning of the words written can be understood from a spiritual perspective. The sweeping of the house means the testing of all within that ‘church’ as to what they have gained from the teaching of the truth in Scripture. The seeking is then the soul of Jesus within – one’s neighbor – entering the soul of all within that “house,” to make the one lost stand up and identify itself, so it can be found.
Here, again, the message given by Jesus is “the beloveds kai the neighbors” who are all true Christians are called together (an assembly of synagogue) to “Rejoice” in a lost soul being found and saved. When another “hand” of Yahweh is placed on earth to “hold as much as possible,” the ministry of Jesus has become “ten”-fold. When true ministers in the name of Jesus are multiplying, so they can all go seek “sinners” who want “to listen to the soul of Jesus speak” to their souls, then this exponential growth of Yahweh’s presence on earth is the bodies of the saved being “joy before the face of this of angels of this of God.” That says the soul of one saved experienced great “joy,” from being a soul merged with the soul of Jesus, so the host soul can follow behind it new Lord, who is the Yahweh elohim (where “angels” is a viable translation of elohim), sent to those soul in the possession of this Son, of God.
(“Why have they provoked me to anger with their images,
with their foreign idols?”)
[20] “The harvest is past, the summer is ended,
and we are not saved.”
[21] For the hurt daughter of my poor people I am hurt,
I mourn, and dismay has taken hold of me.
[22] Is there no balm in Gilead?
Is there no physician there?
Why then has the health daughter of my poor people
not been restored?
—–
[1] O that my head were a spring of water,
and my eyes a fountain of tears,
so that I might weep day and night
for the slain daughter of my poor people!
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In these selected verses taken from Jeremiah 8, Yahweh has spoken to His prophet about the anger He has for the waywardness of people claiming to be His children. That anger will allow Yahweh to let the Judeans to have as much rope as they want to hang themselves. Then, when released from their bodies of flesh they worship as gods, they will face the full wrath of Yahweh in Judgment for their souls. These verses 18 – 22 are Jeremiah’s mourning words for the people he was one of, although Jeremiah did not stray from the voice of Yahweh.
It is important to realize that Jeremiah wrote (in Hebrew) “baṯ-‘am·mî” four times. Each time, the translation read aloud by the Episcopal Church shows “of my poor people.” The Hebrew word “ammi” (construct from “am”) says “my people.” The word “bat” means “daughter,” as the feminine version of “bar” (meaning “son”). The NASB translates all of these verses correctly, as “the daughter of my people.” However, the Episcopal Church – which goes to great lengths to change Greek text that says “brothers” (“adelphoi”) as “brothers and sisters.” They do that to encourage the women widows in the congregations to see how important them bequeathing their estates to the Church when they did. Here, however, they decide to hide the femininity of “daughters” and simply infer that all women as “poor.”
Knowing this element of “daughters,” which is not a statement about physical females, but a statement of the femininity of a soul trapped within a body of flesh, where physical bodies of both genders are called “daughters,” these verses in Jeremiah’s voice (following many verses spoken by Yahweh) are not to be read as if he were assessing his physical torment, based on all Yahweh said. Jeremiah speaks spiritually about his soul trappend within a body of flesh, but one that has been promised eternal life after death, because Jeremiah’s soul was married to Yahweh, had received His Spirit of Anointment, Bpatized pure by that Spirit, and a soul where the soul of Yahweh’s Son Adam-Jesus had resurrected, becoming the Lord over his life.
Seeing that, verse eighteen is poorly conveyed as if Jeremiah were lamenting, “My joy is gone, grief is upon me, my heart is sick.” All of that speaks of poor physical Jeremiah, not about the soul of Jeremiah saying, “I comfort my soul in sorrow , over me my mind faint .” That says the sorrows Yahweh had projected as coming to the wayward Judeans was not Jeremiah’s to experience. His soul was “comforted” through its complete subjection to Yahweh’s Will in divine union. Yahweh had sent Jeremiah His Son’s soul to Lord over his soul-flesh, so “above me” is knowledge that is greater than “my mind” (where “lib·bî” means “my inner man, my will, my mind, and/or my heart”). That speaks of Jeremiah sacrificing his “heart, mind, soul” to Yahweh, totally and completely, out of the deepest love, as stated as the foremost Commandments. The use of “faint” is then a statement that all self-ego Jeremiah might have once possessed has grown “faint,” in its fading into the background (follower mode) of the soul of Adam-Jesus, which had become his Lord.
When that is seen as a strong statement by Jeremiah that his soul was a wife-soul of Yahweh, verse nineteen than presents the first of four uses of “daughter of my people,” where marriage is stated in “Yahweh in Jeremiah’s dry place” (the meaning of “Zion”), whereas the other wayward Jews were unable to find Yahweh bringing ever living waters of eternal life into their souls. Their souls had become dry, like a woman’s womb can only produce young for so many years. When Jeremiah asked, “If her king is not in her,” this is a statement about the penetration of marriage, on the bed of consummation. For any descendant of the people Moses led to the promised land to be called Israel, not to have Yahweh’s Son spring from each “daughter’s “ womb – a soul Baptized by the Spirit and made virginally pure – meant those wayward “daughters” had turned to “images and foreign idols,” which was akin to an adulterous affair by a bride-to-be.
In verse twenty, when Jeremiah says “the harvest is past, summer is over and we not are saved,” this speaks of the limited season of planting and growing, where this refers to “daughters” bringing forth new bodies of flesh (male and female) that will received souls (breaths of life) from Yahweh. Those new “daughters” are to be taught to prepare for divine union with Yahweh, so the “harvest” will be when one’s soul-flesh has died figuratively, so a new soul – that of Yahweh’s Son – can keep the expansion of eternal life, as truly “Yahweh’s people.”
In verse twenty-one, twice the Hebrew word “sheber” (constructed as “še·ḇer” and “hā·šə·bā·rə·tî”) has been translated as a form of “hurt.” The word means “a breaking, fracture, crushing, breach, crash.” This makes “darkness” (from “qā·ḏar·tî”) come from the “breaking” be the Covenant, which are the vows of divine marriage to Yahweh. Without the presence of Yahweh surrounding one’s soul-flesh (from His Spirit of purification) and the soul of His Son resurrected within a “daughter’s” soul, becoming it guiding light, then “horror” (from “šam·māh”) fills one’s whole being and the “waste” of a soul means it has been taken hold of by Satan and his demon spirits.
In verse twenty-two (the last of chapter eight), the name of the place “Gilead” must be known as meaning “perpetual fountain.” To say to this “no balm” and “no healer” in the void of one’s soul-flesh, then the “perpetual fountain” is the ever living waters of eternal salvation. The flesh can only develop sores and sicknesses; but those will all vanish when Judgment comes after the weak body dies away. A saved soul is cured of all ailments of the flesh, forever. There can be “no recovery” from sins and their markings upon the flesh and soul, because the only salve that can remedy the path of the wayward Judeans would for each to become a true “daughter of Yahweh’s people” and submit one’s soul to His service – willingly and lovingly – so the “health” of the soul is more important than the restrictions a body of flesh places on a soul.
It must be realized that verse one, coming from a new chapter (9) is not a natural continuation of that stated in a prior chapter. Because Jeremiah expresses his wish that the everlasting waters (Spiritual, not physical) within his soul could fill his “head” and flow from his “eyes like a fountain of tears,” which the wayward could drink freely from. In this, his “weeping day and night” says the light of truth would be exposed by living waters and the darkness of selfishness would be enlightened. Those “slain” are the souls in bodies of flesh that sacrifice their soul-flesh unto Yahweh, so they can be reborn in the name of His Son. If they die of evil deeds – self-sacrificing as “slaying” their own response to the urges of their flesh – and marry their souls to Yahweh, then they return to the truth of the status that is “a daughter of Yahweh’s people,” the same as Jeremiah and all Yahweh’s prophets.
1 elohim, the heathen have come into your inheritance; they have profaned your holy temple; *
they have made Jerusalem a heap of rubble.
2 They have given the bodies of your servants as food for the birds of the air, *
and the flesh of your faithful ones to the beasts of the field.
3 They have shed their blood like water on every side of Jerusalem, *
and there was no one to bury them.
4 We have become a reproach to our neighbors, *
an object of scorn and derision to those around us.
5 How long will you be angry, Yahweh? *
will your fury blaze like fire forever?
6 Pour out your wrath upon the heathen who have not known you *
and upon the kingdoms that have not called upon your Name.
7 For they have devoured Jacob *
and made his dwelling a ruin.
8 Remember not our past sins; let your compassion be swift to meet us; *
for we have been brought very low.
9 Help us, elohe our Savior (“yesha”), for the glory of your Name; *
deliver us and forgive us our sins, for your Name’s sake.
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While the above translation does not identify Psalm 79 as such, it is stated simply to be “a psalm of Asaph” (as “miz·mō·wr lə·’ā·sāp̄”). The word “asaph” means “gatherer,” and this is how one must see the divine soul within David’s soul – the soul of Adam (a.k.a. Jesus) – the resurrected soul of the “Yahweh elohim” listed eleven times in Genesis 2, when Yahweh created Adam (Jesus). Because David’s soul had merged with this Yahweh elohim when Yahweh poured out His Spirit upon David’s soul, David became the Son of Yahweh reborn into flesh. That then became the ‘magnet’ of Spirit that acted upon the people of Israel, in the same way Jesus was such a “gatherer” of souls that would be led to marry Yahweh divinely, receive the outpouring of His Baptismal Spirit and become a wife-soul that would resurrect the soul of Adam-Jesus within, so it becomes the Lord over that soul and flesh. Thus, the “psalms of asaph” are all divine inspirations that call upon the seekers and believers to do as their leader’s soul has done, so all become the truth of the name “Israel” – “Who Retain the elohim of Yahweh.”
Now, verse one is show to begin with the mistranslation of the plural masculine construct “elohim” as the singular masculine noun “God.” This mistranslation leads all gathered away from the truth, as images of “God” sitting on a cloud in heaven is conjured up. It leads the seekers away from the realization that a divine “elohim” must become one with each follower’s soul. This means the word “elohim” is the plurality of souls that can be merged with the spiritual addition of “elohim.”
The following translation of David’s words as if saying “the heathen have come into your inheritance.” The literal translation is this: “elohim have come in the people ׀ into your possession ,” which says “elohim” is not only the spiritual possession by Yahweh’s “elohim,” but the worldly demon spirits who are those fallen “elohim,” who follow Lucifer-Satan and refuse to assist mankind. Thus, when David then adds, “they have made unclean the temple your sacredness they have set upon the teaching peace in ruins .” In that, the name “Jerusalem” is stated as the meaning behind the name: teaching peace. The “temple” is the soul-body of each of “the people,” all of whom were sworn to serve Yahweh by agreeing with His Covenant of divine marriage. Once possessed by demon “elohim,” those bodies of flesh “have been made sinful,” transforming everything said to be “holy” that “teaches peace” (like a gatherer will do) into “the ruins” of the truth.
This “ruin” is then seen stated in verse two as, “they have given this corpse of your servants food for the flying creatures of the spiritual ; the flesh of your saints , to that alive in the flesh .” In this, “they” is the demon “elohim,” where “a corpse” is a statement about the state of death they lead souls towards. The souls born into those “corpses” were intended to be “servants” of Yahweh, as His brides in divine union. The words translated as “birds of the air” actually say “flying creatures of the spiritual” realm, which as demonic angels enslaved in the physical realm. The “flesh of your pious” or “of your saints” are supposed to serve Yahweh, as ministers in the name of His Son. The only “living” element of a body of “flesh” (from “the earth”) is a soul, as all souls are eternal. However, demonic possession removes the promise of eternal release from the physical realm of death, whereas divine possession makes that promise be true.
Verse three again begins with the third-person plural “they,” which is demon “elohim.” David writes here: “they have shed their blood ׀ like water surrounding them teaching peace , nothing to bury .” The placement of a vertical bar forces one to pause and reflect on David singing, “they have shed their blood.” This speaks physically of the lineage that makes the children of Jacob that Moses led to the Promised Land, where their blood was not their right of passage to eternal salvation. This means “shedding their blood” says the people possessed by demon “elohim” have no life-blood that is filled by the Spirit of Yahweh. They bear no relationship to Him, as that can only come from divine union and receipt of His Spirit upon their souls. To have “shed” that relationship, all of those then “teaching peace” (the meaning of “Jerusalem”) do so as those baptized by “water,” not Spirit. They know no whole truth of Scripture, as they only mouth watered-down versions of the Law. This lack of substance as spiritual food being fed to the people means their souls have been lost; so, when their bodies return to a state of death, then there is “nothing to buddy” in water.
In verse four, when David sings, “We have become a reproach to our neighbors,” the hidden truth of “to our neighbors” (from “liš·ḵê·nê·nū”) is the truth that answers the question asked of Jesus, “Who is my neighbor.” The Hebrew root word “shaken” means “neighbor,” but also “inhabitant.” This means the truth of “a neighbor” is a “co-inhabitant” of one’s soul, in one’s body of flesh. To become a “disgrace” to such a spiritual possession, means to shun divine union with Yahweh’s Spirit, so one’s “neighbor” is the soul of His Son resurrected in flesh, to instead allow a demon spirit to take that place of control. Thus, to pretend to be “teaching peace” in the name of Yahweh, while obviously seen with “scorn” by true Israelites and as a “laughing-stock” to those who had feared those led by Yahweh, the whole of the Promised Land has been reduced to a piece of dead earth, with no deeds possessed for eternal life in the spiritual realm with Yahweh gained.
Verse five then places focus on the eternal life promise having been lost, in three questions that ask: “how long with Yahweh?” “will His anger last forever?” and “will He burn like a passionate fire?” All point to the temporal value of a soul inhabiting a body of dead earth, which will always die off and return to dust, ash, and clay. The soul comes from Yahweh, so it is eternal and everlasting. The questions are then, “Why would anyone sell his or her soul for eternal damnation, when service to Yahweh might mean a few decades of trials and tribulations to prove one’s merit?”
Verse six is then David singing out a plea to Yahweh to act to destroy all that falsifies His name on earth. Rather than “pour out” your Spirit, David sings that “wrath” will fill the souls of those who reject Yahweh as their spiritual Husband. When his words single out “those people who do not know you,” this sings of the infidelity of wayward daughters (bridesmaids) that refuse to be divinely penetrated by Yahweh’s Spirit. When David then sang of this “wrath” befalling those “kingdoms not in Yahweh’s name,” that name can only be truthfully pronounced by bowing before the altar of divine marriage, whereby a bride takes on the name of her Husband. All who lie about this relationship of marriage are taking Yahweh’s name in vain, as there is no truth to such false claims.
In verse seven, David’s use of the name “Jacob” must be read as the meaning behind that name, which is “supplanter.” When his words sing, “for they have eaten the supplanter,” where “supplanter” means “one who wrongfully or illegally seizes and holds the place of another,” their souls have stolen a birthright that is not rightfully theirs. Jacob had to come to terms with his name’s meaning, when he wrestled with his soul all night long, before the soul of Yahweh’s “elohim” told Jacob he would then spiritually be called “Israel” – as one “Who Retains the elohim of Yahweh as his Lord.” Unless that sin has been equally washed clean by the Spirit of Yahweh in divine union, then the flesh possessed by a supplanter soul (the “dwelling place” of a demon spirit) will be “laid waste.”
Verse eight is then David pleading for salvation, asking Yahweh, “do not remember and hold against us our iniquities.” This is a prayer of repentance, which is followed by David singing out, “former speedily let come to meet us your tender mercies.” This begs for a return to a soul’s “former” state of being, so as soon as one’s soul is threatened by a demon “elohim,” send your protector angel (Adam-Jesus) to “meet us” and bring in to our souls “your tender mercies,” rather than your wrath. When David sang, “for we have been brought low very,” this is admission of sin and submission of one’s soul unto Yahweh for forgiveness. Those souls who are demonically possessed do not admit sin, as they defend them as their right on earth, where sins raise their status artificially.
In verse nine, David wrote “help us,” followed by a vertical bar of pause. This, again, is repentance in a prayer for divine assistances, as no soul in its flesh alone can resist inequities without Yahweh’s “help” being sent. Following the vertical ba, David then wrote “elohe yisenu,” which actually names Jesus as the “elohim” of “salvation.” David then knew this possessing soul was the “word glorious of your name,” which says being in “the name” of Jesus is the same as being in the “name of Yahweh.” Yahweh speaks through His servants that are possessed by His soul of salvation (Jesus’ name means “YAH Saves”) and those “words glorious” are spoken by ministers and gatherers, so other will also be saved. It is then the service of following Jesus as one’s Lord that takes the path of righteousness as the model that others will follow spiritually. That will be the acts of “atonement for one’s sins.” This means one sacrifices one’s name at the altar of marriage, so one can find “atonement” “in the name of Jesus.”
[4] Hear this, you that trample on the needy, and bring to ruin the poor of the land,
[5] saying, “When will the new moon be over so that we may sell grain; and the sabbath, so that we may offer wheat for sale? We will make the ephah small and the shekel great, and practice deceit with false balances,
[6] buying the poor for silver and the needy for a pair of sandals, and selling the sweepings of the wheat.”
[7] Yahweh has sworn by the pride of Jacob: Surely I will never forget any of their deeds.
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Verse 4: “Hear this you who pant after the poor ; and make desist [ humble ] ( afflicted ) flesh .”
In this verse, the Hebrew word “ebyon” is constructed to say “those in want, the needy, or the poor.” Placed within brackets, followed by parentheses are constructs of “anav,” which equally means “poor, afflicted, humble, meek.” What is missed by not following the signs written in marks, the statements about “humble” and “afflicted” are not physical conditions, but spiritual – soul related – disease. When the word “erets” follows without enclosure marks, this says “the earth” is the “flesh” that holds a soul. Thus, the result of those who seek to live off the ”poor,” or love the freebies given because one is of “the poor,” the physical condition of poverty (feigned or real) is never to be what leads one’s soul through life. There are “the poor” and there always will be. By not “panting after the poor,” one is filled with the comfort and serenity of Yahweh, knowing physical needs AND spiritual needs will be met. Those souls corrupted and impoverished spiritually need to “hear this” message, coming from Yahweh through His prophet Amos.
Verse 5: “saying , when will be past the new moon that we may sell grain , and the sabbath that we may sell wheat ; making small the ephah and large the shekel , falsifying the scales by deceit .”
Here, the beginning of verse four and “hear this” is now relative to hearing yourselves in prayer to Yahweh, as what the people are “saying” is a desire to forego the sacrifices of festival times, because the pretends of piety they are forced by ritual to display hides the true nature that possesses the people: greed and corruption. The metaphor for “grain” and “wheat” is the people are supposed to be the good fruit that feeds the wayward with spiritual food, which can lead thm to self-sacrifice unto Yahweh. To then desire “to sell” this which comes freely to them causes them to reduce the amount of truth being sold, while charging more in return for false measures of Law. The “falsifying the scales by deceit” becomes a projection of the judgments made against their soul upon death.
Verse 6: “that we may acquire for money the poor , and those in need for a pair of sandals ; and even the chaff of wheat sold as grain .”
In the metaphor of this verse, the implication of “buying with silver” or “acquiring for money” is what one sells one’s soul for. Nothing that has value on the material plane has any lasting value beyond death, when a soul is released for Judgment. All shiny things stay in the realm of death. The price a soul pays for “silver” and “money” (especially that printed on paper and backed by nothing) is the flesh dresses richly, eats find foods, and employs servants; but the soul having been sold leaves a soul “poor.” This means the souls made “poor” were not “in need” of material things, as they need to be set on a path of righteousness, which comes from divine union with Yahweh’s Spirit and the resurrection of His Son’s soul with the soul not sold for worldly trinkets. Those bodies of flesh need “sandals” to walk the path of righteous ministry in the name of Adam-Jesus (as Israel). When the final assessment says, “even the chaff is sold as grain,” this says the flesh is that which is the “refuse” or “the hanging parts” surrounding a “grain” of wheat. Thus, it is what you put on your dead flesh (mortal) that indicates what true value the soul within has.
Verse 7: “has sworn Yahweh by the redemption of Jacob (supplanter) ; if I will forget perpetually all of the deeds .”
In the name “Jacob,” which means “supplanter,” as one who takes unrightfully what is his (or hers), the price for “redemption” is divine union with Yahweh. This means “has sworn Yahweh” is a statement of the oath of marriage, which means the marriage vows are agreement to the terms of the Covenant. In order to be “redeemed” for past sins, then one must “have sworn” total commitment to “Yahweh” as His wife-soul. This then leads to an “if” scenario, which says such a divine marriage is not forced, but desired. Only those who lovingly and willingly submit their souls in self-sacrifice to Yahweh’s Will will be those whose sins He “will forget perpetually.” That is eternal salvation, which means His Spirit has purged a sinful soul of “all of the deeds” of transgression in the past. To gain that salvation (the name “Jesus” means “YAH Saves”), one must be reborn as Yahweh’s Son, which is the meaning of the name given to “Jacob:” Israel. The name Israel means “Who Retains the elohim of Yahweh,” within one’s soul.
5 Who is like Yahwehelohenu, who sits enthroned on high *
[6] but stoops to behold the heavens and the earth?
6 [7] He takes up the weak out of the dust *
and lifts up the poor from the ashes.
7 [8] He sets them with the princes, *
with the princes of his people.
8 [9] He makes the woman of a childless house *
to be a joyful mother of children. praise YAH!
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Note: Verse six is shown as a second half of verse five, which it is not. There are nine verses in Psalm 113. Verse nine has words omitted from this singing, as it ends with a second “Praise YAH!”
Psalm 113 will only be read on this designated Sunday (once), in the three-year Episcopal lectionary cycle. It is the Track 2 companion lesson with the Old Testament reading selection from Amos 8. In the Track 1 companion Psalm 79 reading selection, not sung aloud in Episcopal churches is the introduction that states, “a psalm of asaph,” where the Hebrew word “asaph” means “gatherer.” Here, in Psalm 113, there are introductory words written, which in Hebrew are “hal·lū yah.” This, much like the misunderstanding of “asaph,” has been diminished in value, by a translation into English that says “hallelujah.” This leads singers of Psalm 113 to miss the meaning of “halal yah,” in the same way the ignorance of “asaph” keeps singers of Psalm 79 from understanding a spiritua; gathering is the intent of that psalm.
The Hebrew word “halal” is translated into English as “praise,” but the true meaning of the word is “to shine.” The Hebrew word “yah” (“יָ֨הּ”) is an abbreviated form of “Yahweh.” The two Hebrew words written to begin verse one – “hal·lū yah” – are followed by a vertical bar of pause (“׀”), which acts as a separation point for the instructional guidance for Psalm 113 being like that introducing Psalm 79, where Psalm 113 is a psalm “to shine Yahweh.” When “to shine” is seen, rather than “praise,” this makes the “gatherer” intent of Psalm 79 is spiritual, rather than physical; so, the spiritual intent of “to shine Yahweh” is also not a call for audible words of “praise.” The truth then of “to shine Yahweh” is to emit a halo of sacredness outwardly, emanating from within one’s soul.
In other psalms of David, where he seems to speak of “praising Yahweh,” it has become clear to me that David is not singing a command for readers of his songs to physically “praise Yahweh.” He sings that along with usage of the word “elohim,” where the true indication of David’s words are singing that the inner presence of the “elohim” is emanating this “praise” of Yahweh, which is actually a “shine” or halo. This means physical “praise” is impossible to maintain, as human emotions are like the Moon, always in a state of flux, waxing and waning. It is then physically impossible to “praise Yahweh” by human will-power. Thus, the only way possible to “praise Yahweh” is to be Spiritually Anointed by Yahweh (become a “Messiah” or a “Christ”) and spiritually elevated by the resurrection of Yahweh’s Son’s soul (Adam-Jesus) within one’s own soul, where that “elohim” becomes one’s Lord. That inner presence of the soul of Adam-Jesus then is the “shine of Yahweh” that David is calling his followers to also possess.
When all of this is seen and understood, then the remainder of verse one sings, “shine servants of Yahweh ; shine the name of Yahweh .” This says all souls that “shine Yahweh” are His “servants” or “slaves,” which is metaphor for a soul becoming a totally submissive wife of Yahweh. When “servant” is seen as a soul married to Yahweh, then “shine the name of Yahweh” is stating the assumption of a bride as a possession of her Husband, which places her soul (all souls trapped in human flesh are feminine, thus receptive of Spirit) “in His name.” The “name of Yahweh” is “Israel,” meaning one “Who Retains the elohim of Yahweh.” However, when that “elohim” has a “name” – as Adam or Jesus (a name meaning Yahweh Saves”) – then being “in that name” means being a minister of the Son, for the Father.
In verse two, David then expands on the intent of “to shine the name of Yahweh.” Here he sings, “come to pass the name of Yahweh kneeling,” where the Hebrew word “mə·ḇō·rāḵ” (rooted in “barak”) is translated as “blessed,” but also means, “to kneel.” The aspect of “blessing” is not something any soul trapped in a body of human flesh can do, just as no human can forever “praise Yahweh.” When the spirituality of “blessing” is seen as when Yahweh’s Spirit pours out upon a soul, then the element of “kneeling” says this occurs spiritually at the altar of divine marriage between a soul in flesh and Yahweh. Thus, the remainder of verse two sings, “from this time forth and forevermore.” That says the “blessing” of “kneeling” is the eternal salvation that comes from a soul permanently being infused with the soul of Yahweh’s Son (the presence of “shine,” thus “praise”), who becomes a wife-soul’s Lord ever after.
Verse three is translated above to project the sun’s rise and setting, but that is inaccurate. The Hebrew construct “mə·ḇō·w·’ōw” is rooted in “mabo,” meaning “entrance, a coming in, entering.” This in no ay projects an absence of light, as would be the case of the sun setting. This means verse three actually says, “from the rising of the sun until coming in ; to be shining , name of Yahweh .” This then says the “rising of sun” is the period of one’s life when a soul begins to see the light of truth that leads one to a commitment to Yahweh. The “rising of the sun” means the darkness of ignorance is removed and the truth of Scripture is sought. Those souls seeking the truth will then find the answers to their spiritual questions “coming in” to their souls, so their fleshy brains will begin to understand in a “new light” – the dawning of truth. It is from this path of truth that leads a soul to prove its commitment to Yahweh in spiritual marriage that the union between soul and Spirit then brings on the “shining,” which stays forever in the soul of the Son joining with a wife-soul. This is again restating the marriage that allows a soul to take on “the name of Yahweh.”
In verse four, the Hebrew word “gō·w·yim” is the masculine plural form of “goy,” which means “nation, people.” Because Yahweh does not marry “nations,” it is imperative to understand “people” is the intent of this usage by David. This means the verse sings, “exalted above all people ׀Yahweh ; over the souls his glory .” Here, the Hebrew word “haš·šā·ma·yim” (from the root “shamayim”) is commonly translated as “heavens” or “sky,” but this (again) is a physical sense of understanding the spiritual. The truth of “the heavens” is that projects all eternal spirits or souls that exists between the physical realm and Yahweh. Yahweh created the “elohim” of Creation (who did His work) and “souls” are eternal spirits that are trapped in human bodies of flesh. The vertical bar of pause, placed after “above all the people,” forces one to contemplate how the “people” are souls trapped in bodies of flesh. The following use of “Yahweh” then says “the people” are eternal souls breathed into their flesh by “Yahweh.” The marriage of a soul in flesh to Yahweh is then what creates Yahweh’s Spirit and His Son’s soul joining those wife-souls, with the soul of Jesus being “over the souls [heavens] his glory.” This then says “his glory” is relative to “the shine of Yahweh.”
Verse five might imply the word “is,” but that statement of being is not written. David wrote, “who as Yahweh our elohim ; exalted who dwells .” In this, a letter added to “Yahweh” adds the preposition that becomes “of Yahweh,” “as Yahweh,” or “in Yahweh,” which says “who” is an extension that comes from “Yahweh,” who takes possession of “our” souls for Yahweh, becoming “our elohim,” which is the soul of the Son of Yahweh. This is then stated to “dwell” or “remain” as “our” possessing “elohim,” as that soul “exalted” within our souls, which is the source of the “shine of Yahweh.”
At this point, each of the first five verses has expressed direct association to the name “Yahweh.” Verse five is then the only verse that connects “Yahweh” to “our elohim.” This then becomes a signal that the following verses in this Psalm 113 are singing about this “elohim” that has taken possession of one’s soul, having been sent “by Yahweh” to be “our” Lord.
Verse six literally states in English (from the Hebrew): “this being brought down to behold ; in the souls and the flesh .” This says that this soul of Adam-Jesus is not to be some ‘pie in the sky’ imagination that is never personally known. Instead, it comes from on high (Yahweh) and is “brought down” into the worldly plane so a wife-soul can “behold” this divine presence within. Following the semi-colon mark, the metaphor of “heavens and the earth” must be related to “the people,” who are “souls and the flesh.” This says Yahweh sends His Son’s soul into the worldly plane of soul existence to save lost souls, who are imprisoned in the flesh of the earth.
In verse seven, it is important to see how David spoke from divine inspiration, knowing the soul of Jesus within his soul, well before the name Jesus became synonymous with the soul of Adam reincarnated into flesh by that name. When Jesus told his followers they would have to “raise you your stakes in the ground” (which commonly misleads as “your crosses,” making this act of support that raises a soul be seen as the self-sacrifice of death on a crucifix) be missed. Here, David sings, “he rises within the dust of the poor ; within the ash heap , he exalts the needy .” This is the meaning of what Jesus told his followers. It says every soul trapped in “dust” cannot be a soul married to Yahweh and one with the soul of His Son Jesus, unable to follow his lead as one’s Lord, unless one has taken the steps on the path that leads to divine marriage and the rebirth of Yahweh’s Son “within dust.” The “exaltation” of “the needy” says souls lost, seeking divine assistance, who sacrifice themselves in total submission of Yahweh’s Will, is found when the soul of His Son is found to be that “raised stake within the dust” and “within the ash heap” that is a self-ego burned to nothingness, in order to serve Yahweh as His wife-soul.
Verse eight then sings of “princes,” where the proper English translation has verse eight sing: “that he will dwell with princes , with princes him to the people .” In this, it must be realized that a “prince” is the son of the king, an heir in line to the throne. This title of royalty then means that the only “Prince” in line to Yahweh’s kingdom is Adam-Jesus; so, every soul that his soul possesses (as Lord) means those souls (those in both male and female bodies of flesh) will likewise be Sons of man and therefore “princes” in his name (Jesus – Yah Saves). Once thos divine soul has become the Lord that “dwells” within a soul and its flesh, these “princes” in the name of Jesus will be sent as “him to the people.” This states the ministry of saints in the name of Jesus, as the whole intent and purpose for Yahweh marrying a soul and sending His Son into that soul. It is not to save just one soul. It is for the Son to be reborn into the flesh many times over, so “Yahweh Saves” all lost souls who seek to marry Yahweh and become His Son reborn into ministry.
Verse nine then sings: “his dwelling ׀ the barren a human body , like a mother of children joyful , to shine Yahweh .” In this, the presumption to add “women” to the word written – “barren” – becomes limiting these words to the physical. Because all souls breathed by Yahweh into a body of flesh (either male or female) are of feminine essence, all souls (regardless of gender) are “barren” and unable to reproduce within their souls another soul. This makes the vertical bar denoting a time to pause and reflect on “his dwelling” being to realize “his dwelling” in any soul-flesh is NOT by any human design. Wishing to be a soul saved does not make one a saved soul, because ALL souls are “the barren in human bodies.” When David sings, “like a mother of children joyful,” this is the story told often in Scripture, when a “barren” woman” would be made pregnant with child, bring great “joy” into her life. As such, a soul that had been “barren in human body” knows “his dwelling” within his or her soul is an act of Yahweh, when the “barren” have now given resurrection to the Son of Yahweh, so his soul is reborn within each’s “human bodies.” The “joy” felt within that soul is then the theme of this Psalm 113: “to shine Yahweh.”
[1] First of all, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, [2] for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. [3] This is right and is acceptable in the sight of God our Savior, [4] who desires everyone to be saved and to come to the knowledge of the truth. [5] For there is one God; there is also one mediator between God and humankind, Christ Jesus, [6] himself human, who gave himself a ransom for all — this was attested at the right time. [7] For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.
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The first word of the Greek of verse one is a capitalized “Parakalō.” That is the first-person singular form of “parakaleó,” meaning “(a) I send for, summon, invite, (b) I beseech, entreat, beg, (c) I exhort, admonish, (d) I comfort, encourage, console.” (Strong’s Usage) As a capitalized word, the meaning is divinely elevated to a level of Yahweh, where Paul is writing the words that Yahweh is speaking to his soul, through the soul of His Son as the Lord over Paul’s soul and flesh. As the first word of a new chapter, this should be seen as the presence within Paul that made him a saint saying, “It is Strongly Encouraged,” as “A Call to Act” (Strong’s Definition). That “Call” is then connected to the Greek word “oun,” meaning “therefore,” which is a statement that says this “Encouraged Call to Act” is based on a change from the past that is moving to a different future. This is due to the word implying. “By extension, here’s how the dots connect.” (HELPS Word-studies)
Following a comma mark, this transition is then said to be “at the beginning of everything,” where the “Call to Act” that is “Strongly Encouraged” is not just for a select few, nor for only a number of sins that many find impossible to break, but for “all” who heed the “Call to Act,” as the “first” step in changing “everything” that was before, so the old self has changed “everything.”
Following a comma mark of separation, Paul then wrote these changes are “to be enacted prayers,” where the Greek word “deēseis” is the plural form that says, “needs, entreaties,” implying in usage “supplications, and/or prayers.” This should then be defined as Paul saying the “first” step in this “Call to Act” is “to make humble requests” that are relative to this future state of being.
Following a comma mark of separation, Paul then clarified his statement to “prayers,” writing in Greek “proseuchas,” which is a plural form of the word clearly stating “prayers,” while implying in usage “prayers (to Yahweh)” and/or “a place for prayers.” This should be read as a statement that each individual soul in a body of flesh that heeds the “Call to Act,” to change from what one was to what one will be, means “humble requests” that comes from a close relationship with Yahweh, so communication with the Godhead is routine; and, one’s body and soul has become a temple (or tabernacle) unto Yahweh, with His Son the High Priest who leads the “Call to prayer.”
Following a comma mark of separation, Paul then wrote the Greek word “enteuxeis,” which means “petitions (of prayer) and supplications,” where the implication in usage is again “prayers,” as “intercessions.” This means the purpose of one’s “prayers” are for “interventions” that are “led by God, marking intersection between heaven and earth as it reflects the Yahweh’s specific will.” (HELPS Word-studies) This means these “prayers” are not for self-assistance, but for guidance so others can be helped.
Following a comma mark of separation, Paul then wrote the Greek word “eucharistias,” which is a plural form of prayers “of thankfulness” or “giving thanks.” This implies a follow-up set of communications with Yahweh that “give Him thanks,” in “gratitude” for His guidance and assistance where help was needed. This is not “giving thanks” for having made one be special in the eyes of others; but “thanksgiving” for one’s being enabled to serve Yahweh as He sees fit.
Paul then followed another comma mark of separation by ending verse one saying all of this devotion to Yahweh is “for the sake of all of humanity” or “mankind.” This is then a strong statement that says heeding the “Urgent Call to Act” as a servant of Yahweh, as His Son reborn into ne flesh on earth, this is not for one’s own personal benefit. Yahweh does not choose servants to do His Will as His Son’s resurrected flesh on earth, so Yahweh picks His own pet souls to save. Yahweh chooses those souls who desire to change from a sinful past to a righteous future, which is only done through complete subjection of self-will and self-ego, for the “whole” purpose of being in communication with Yahweh, doing what He Commands, so more lost souls imprisoned within “mankind” can be freed to eternal salvation.
Following a comma mark of separation at the end of verse one, Paul then began verse two by stating, “for the sake of kings, which he then followed with the word “kai,” which is a marker word that denotes importance to follow “kings,” as relevance to those. Here Paul added, “of all of these within to superiority of existence”. While this can come across as if Yahweh is leading Paul to pray for all kings, the word “kings” is importantly defined as being in the Genitive case, which is the possessive. This then says “kings” are “of all … of these … within to superiority of existence”. The use of “en” as a statement of one’s soul “existing” in the possession of Yahweh and His Son’s soul within makes “of these” be a reference back to verse one, as “these” who heed the “Urgent Call to Act” as servants of Yahweh and forever change. This divine possession is then the meaning of “to superiority of existence,” as one’s past soul alone in its past body of flesh is no longer. The new soul-flesh has become the possession of Yahweh, which makes self-sacrifice become “for the sake of kings,” with the word “kings” now seen as having nothing to do with the kingdoms of “mankind,” but those who will reign in the kingdom of heaven as Yahweh’s saved souls.
Following another comma mark of separation, Paul then explains this divine possession is “in order that tranquil” is a release of human tensions, relative to being possessed by the guilt of sins and transgressions. Here, Paul added another use of “kai,” which importantly explains “tranquil” to be a state of “quite” that is “peaceful.” To be possessed by “peace” means a soul has found completion in the quest to return and be one with Yahweh. The added statement of “life” goes beyond the simple “life” of a breath of life breathed into a body of flesh as birth, as that “life” is limited to the timeframe a body of flesh takes to become a corpse and return from whence it came. Thus, “life” is relative to eternal “life,” which is only known when one’s soul has found the “peacefulness” of Yahweh and His Son surrounding one’s soul-flesh. The Greek word written next by Paul – “diagōmen” – is the first person plural subjunctive that says “we may pass” or “we might carry over.” This says that eternal “life” extends beyond the time a body can support the breath of “life,” so that “life may carry over” in “these” who have found the “peace” of salvation.
Following a comma mark of separation, Paul then concluded verse two by adding, “within to all to godliness kai to seriousness .” Again, the use of “en” is a statement about the soul being possessed, were all “these” saved have been moved “to godliness,” which is then importantly explained as being the sincerity of commitment, where there is no semblance of falseness or pretense. To be moved “to seriousness” is a statement of divine union at the altar of subjection totally, completely, and willing through love to Yahweh forever.
Following the period mark that ends verse two, it is important to see that the first word of verse three is the lower case “touto,” meaning “this.” This absence of capitalization shows the syntax of normal language does not apply to divine Scripture, where capitalization of the first word completely diminished there being any extra value denoted in common capitalization. This being seen must then take one back to the capitalized first word of verse one (“Parakalō”), such that in divine syntax there is nothing that should be overlooked as common and needless. All capitalized words in divine Scripture (just like all uses of “kai” are to be read as markers, not words simply stating “and”) must be seen as part of the divine syntax that led the hand of an Apostle to write the Word of Yahweh.
Following verse two ending with the importance of one’s soul being moved “to seriousness,” verse three is then directly pointing to that state of “dignity,” by beginning with “this.” Because “this” begins a new series of words in a new train of thought (following a period mark), the same “this” also becomes reference to everything stated prior, in verses one and two, relative to heeding an “Urgent Call to Act” so one’s soul (and those of others) will be saved. Here, Paul then wrote the Greek word “kalon,” which says “this” can be described as “beautiful” or “good,” with the implication of usage allowing it to say, “an outward sign of the inward good, noble, honorable character; good, worthy, honorable, noble, and seen to be so.” (Strong’s) In that, it becomes important to recall how Jesus scolded the young, rich man who addressed him as “good teacher,” when Jesus replied, “Only God is good.” Here, the same intent must be understood, as Paul was led to say “this” change from the old to the new is the “beauty of Yahweh’s work.”
At that point, Paul wrote another “kai,” which importantly explains “good” as a change that makes one “worthy” or “acceptable to be received before the face of this Savior of our souls”. Here, the Greek word “enōpion” means “in sight of” or “before,” where the implication has it project “before the face of, in the presence of, in the eyes of.” (Strong’s) This says that one’s soul (the “within”) must be made “good,” which is a cleansing by the Baptism of Yahweh’s Spirit, so one’s soul-flesh is deemed “worthy,” in terms of purity and without sin. From that state of cleansing, one’s flesh can then become the physical “face” of Jesus, as the Son of Yahweh reborn. The name “Jesus” means “YAH Saves,” which makes the soul of Jesus (a.k.a. Adam) become the “Savior. This presence is again “within” one’s soul (not separate or external), so the use of the Greek plural possessive pronoun “hēmōn” is translates as “ourselves,” but the use of “selves” can only mean “souls.” Therefore, Paul wrote that the “Savior of our souls” possesses each soul individually; and, Paul then wrote the capitalized word “Theou,” which divinely elevates “of God” to say Yahweh possesses each of His wife-souls through His Son’s presence, sent by Him to those souls that heed the “Call to Act” for salvation.
Following a comma mark at the end of verse three, verse four then begins by Paul stating (inspired by Yahweh), “which all humanity (men and women) intend to be saved”. In this, the Greek word “anthrōpous” (which was stated at the end of verse one, as “anthrōpōn”) is a plural statement of “men,” but must be read as “mankind” or “humanity.” This is then a statement that the only thing that separates a human being from a corpse is the soul animating otherwise dead flesh to the semblance of life. It is those individual souls that make up the totality of “man” or the “human race” that knows coming into its flesh at birth, each soul has committed to Yahweh to find its way back to Him again, before death releases a soul for Judgment. Thus, each soul of “humanity intends to be saved.” That, however, is not the case, after a soul becomes enslaved by its flesh and the urges whispered into human brains by Satan.
Following another comma mark of separation, Paul then wrote another “kai,” which denotes the importance of understanding “into knowledge of truth to come”. This says the “intent to be saved” demands a soul seek Yahweh to guide him or her, so “into” one’s soul “comes the truth” that leads to taking the first step towards change from the sinful to the pious. Here, “of truth to come” (where the Genitive case shows “truth” possessing one’s soul) this is relative to divine Scripture, which is easily read, but impossible alone to decipher for the “truth.” This says possession “of truth” is that of the soul of Jesus, who leads one’s brain to see divine Scripture in a new light, one “of truth.” To fulfil the “intent to be saved,” it is important to realize this “intent” cannot be fulfilled alone. It demands divine possession and submission of self-intellect to receive insights “of truth.”
Following the period mark that ends verse four, verse five begins with the capitalized Greek word “Heis,” which means “One.” With verse four ending by saying, “into knowledge of truth to come,” the number “One” must be seen as divinely elevated to the level of Yahweh, where Yahweh is the “One” God, Jesus is His “Only” Son, and the soul of one saved has become “One” with Yahweh and Jesus, through divine marriage and the soul of Jesus joining with one’s soul, becoming its “One” Lord. Paul then added that “One” is “indeed God,” where the possession “of truth” can “Only” come from Yahweh.
Following a comma mark of separation, Paul then repeated the word “heis,” this time in the lower case, which says “one” is the union of a soul with the soul of Jesus, where two souls merge as “one.” With the capitalized “One” said to “indeed” be “God,” the lower case “one” is then importantly (from use of “kai”) “the mediator” or “go-between” “of God,” where the Genitive case again states the divine possession “of God.” This is then importantly said to be (from another “kai” written) “of mankind,” which says the “mediator” comes from “God” to possess the souls “of mankind.”
Following a comma mark of separation, Paul then ended verse five by stating, “mankind Christ Jesus,” where two capitalized words are written back-to-back, with each separately divinely elevated to a level of Yahweh. Both “Christ” (from “Christos”) and “Jesus” (from “Iēsous”) are then that which differentiates normal “mankind” from that possessed by God, as that “of mankind.” Here, it is vital to realize that the Greek word “Christos” is a statement of divine “Anointment,” where the level of Yahweh means Baptism by His Spirit, which cleanses a soul, making it possible to be possessed by the most pure Son, “Jesus.”
The word “Christos” is synonymous with the Hebrew word “Mashiach,” which in English is “Messiah.” Both mean (in the lower case) a ceremonial “anointment” with oil, by a high priest. Because David was both lower case and capitalized “Anointed” as a boy (by Samuel and Yahweh’s Spirit poured out upon his soul forever), there is no limit to the word “Christ” or “Messiah” to only being that human being that walked the earth, by the name of “Jesus.” The name “Jesus” (told to be the name given by Gabriel when Mary was informed she was pregnant with the Son of God) means “YAH Saves.” As such, the name “Jesus” here means “YAH Saves” all souls who He has Anointed, by sending the soul of His Son to Save their souls. The prerequisite for salvation is then being made pure, as a “Christ” of Yahweh. The Son of Yahweh is then the “mediator between God and mankind.”
Following a comma mark ending verse five, verse six has Paul explaining the final remark in verse five: “mankind Anointed so YAH Saves.” Here, Paul wrote, “this having given his soul a ransom on behalf of all”, which says the physical Jesus was “himself” (where “self” equates to a “soul”) the soul of Adam reincarnated. Adam is the Son created by Yahweh for the purpose of saving souls, which was planted by Yahweh into the womb of a virgin girl, to be born of a woman, destined to die, “so his soul would be the payment for redemption on behalf of all” souls seeking salvation. Paul then added this even had already taken place, releasing “his soul as ransom on behalf of all,” due to “this testimony to event to one’s own.” Saul was “testimony” or “witness” to the result of Jesus’ death releasing his sol to save others, as the truth of Christianity’s spread. Paul, himself, was a “witness” to the soul of Jesus speaking to his soul, when Paul was saved.
After a comma mark ending verse six, Paul began verse seven by expanding on “this testimony to event to one’s own,” especially placing focus on “his own testimony” that the soul of Jesus was “ransomed” to pay Saul’s debts of sin. In this, Paul wrote, “into this I was placed my soul a proclaimer kai an apostle — truth I speak”. This says Paul was a “witness” to this resurrection of the soul of Jesus in new flesh, merging with a host soul, becoming the Lord of that entity. Because the Greek possessive pronoun “egō” is translated as “myself,” with “self” equating to Paul’s “soul,” it was not Paul who spoke, but the soul of Jesus having come into Paul’s soul that “speaks the truth.” Because Paul was recognized as “speaking the truth,” he announced he was “a delegate” or “an apostle” in the name of Jesus. That possibility was because Paul was Anointed by Yahweh as a Christ, so the soul of Jesus could join his purity with that made pure.
Following a semi-colon mark that separates that statement from a similar, yet different statement, Paul added: “not I speak falsely — a teacher of Gentiles”. That means Paul speaking to those who knew nothing of Hebraic Law would know what Saul was raised to believe, falsely, which led him to persecute Christians wrongly. By “teaching Gentiles,” Paul could only bring their souls to submit to Yahweh by speaking the truth. Following a comma mark of separation, Paul then concludes verse seven by adding, “within to faith kai to truth .” This, once more, states “en” as a soul level of commitment brought about by speaking the truth. It sets true “faith within,” which is far greater than beliefs without proof. The proof of “faith” is importantly a soul being able to understand the “truth,” from divine insight “within” their souls.
Explaining the Readings 