Category Archives: Psalms

Language, Psalms, Teaching

Psalm 8 – Teaching as a Trinity prepared

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1 Yahweh adonenu, *

how exalted is your Name in all the world!

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

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

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

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

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

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

the son of man that you should seek him out?

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

you adorn him with glory and honor;

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

you put all things under his feet:

8 [7] All sheep and oxen, *

even the wild beasts of the field,

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

and whatsoever walks in the paths of the sea.

10 [9] Yahweh adonenu, *

how exalted is your Name in all the world!

——————–

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Language, Psalms, Teaching

Psalm 42 – Singing about the elohim of ministry

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

so longs my soul for you elohim.

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

when shall I come to appear before the presence elohim?

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

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

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

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

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

among those who keep holy-day.

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

and why are you so disquieted within me?

7 [5] Put your trust lelohim; *

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

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

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

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

all your rapids and floods have gone over me.

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

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

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

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

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

my enemies mock me to my face;

13 [10] All day long they mock me *

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

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

and why are you so disquieted within me?

15 [11] Put your trust lelohim; *

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

——————–

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Language, Psalms, Teaching

Psalm 43 – Same Psalm (42) refrain

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

deliver me from the deceitful and the wicked.

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

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

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

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

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

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

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

and why are you so disquieted within me?

6 [5] Put your trust lelohim; *

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

——————–

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

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

One more time!

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

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

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

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

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

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

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

Language, Psalms, Teaching

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

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

you are my strength; hasten to help me.

19 [20] Save me from the sword, *

my life from the power of the dog.

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

my wretched body from the horns of wild bulls.

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

in the midst of the congregation I will praise you.

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

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

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

but when they cry to him he hears them.

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

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

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

“May your heart live forever!”

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

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

27 [28] For kingship belongs to Yahweh; *

he rules over the nations.

____________________

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Language, Psalms, Teaching

Psalm 77:1-2, 11-20 – Becoming a cloud above the sea that sounds thunder and brings lightning

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1 I will cry aloud to elohim; *

I will cry aloud, and he elohim will hear me.

2 In the day of my trouble I sought adonay; *

my hands were stretched out by night and did not tire; I refused to be comforted.

—–

11 I will remember the works of YAH, *

and call to mind your wonders of old time.

12 I will meditate on all your acts *

and ponder your mighty deeds.

13 Your way, elohim, is holy; *

who is so great el as kelohim?

14 You are ha-el who works wonders *

and have declared your power among the peoples.

15 By your strength you have redeemed your people, *

the children of Jacob and Joseph. Selah.

16 The waters saw you, elohim; the waters saw you and trembled; *

the very depths were shaken.

17 The clouds poured out water; the skies thundered; *

your arrows flashed to and fro;

18 The sound of your thunder was in the whirlwind; your lightnings lit up the world; *

the earth trembled and shook.

19 Your way was in the sea, and your paths in the great waters, *

yet your footsteps were not seen.

20 You led your people like a flock *

by the hand of Moses and Aaron.

——————–

This is the Track 1 Psalm selection that will be read aloud in unison or sung by a cantor on the third Sunday after Pentecost (Proper 8), Year C, according to the lectionary for the Episcopal Church. If read, the Old Testament reading from Second Kings will have been chosen, which includes the verse: “[Elisha told Elijah], “As Yahweh lives, and as your soul lives, I will not leave you.” That pair of readings will be followed by the Epistle selection from Galatians, where Paul wrote, “Live by the Spirit, I say, and do not gratify the desires of the flesh. For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want.” All will accompany the Gospel selection from Luke, where we read: “As they were going along the road, someone said to [Jesus], “I will follow you wherever you go.” And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.”’

It is important to take note of the places where forms of “elohim” and “el” have been casually translated (improperly) by the NRSV as the same: “God.” There are seven such references, where “elohim” is a plural masculine noun and “el” is singular; but neither should be capitalized, as an indication of Yahweh. The standard translation of “Yahweh” into English, as “the Lord,” becomes confusing where the NRSV shows “the Lord” in verse two and verse eleven. In verse two is written “adonay,” while in verse eleven is written “YAH” (my capitalization, as well as BibleHub Interlinear’s). The “yah” is short for “Yahweh,” while “adonay” is the masculine plural noun that says “lords” (no capitalization or attaching article). The words “elohim” and “adonay” are both references to an inner possessing divine presence (a soul-spirit-angel), as “Yahweh elohim.” That references the resurrected soul of Adam-Jesus. The difference between an “elohim” possessing a soul in the flesh (which is individually called an “el”) and an “adonay” is this: the “elohim” possessing has been prepared for ministry, such that “adonay” says one is sent to become the master and teacher of many other souls; so, they too will receive the Yahweh elohim.

Unstated by this presentation of the Episcopal Church is the intro contained in verse one. The NRSV shows this as a separate header, as: “To the leader: according to Jeduthun. Of Asaph. A Psalm.” In reality, this is the Hebrew transliteration of this part of the verse: “lam·naṣ·ṣê·aḥ ‘al-yə·ḏî·ṯūn [yə·ḏū·ṯūn ,] (lə·’ā·sāp̄) miz·mō·wr”. That literally translates to state: “to the preeminent above-praising [praising , ] (gatherer) a melody”.

In that, translators have placed the name “Jeduthun” and “Asaph,” along with the identification of this being “a Psalm,” but the meaning of those three words is as I have translated literally: “praising” (Jeduthun), “gatherer” (Asaph), and “a melody” (Psalm). In addition, the first Hebrew construct says, “to the preeminent,” where the translation of “the chief musician” or “leader” misses the point of “the preeminent” actually being the inner “elohim” that David recognizes in the “melody.” When that is seen, the conjoined words “‘al-yə·ḏî·ṯūn” are more than simply “to Jeduthun,” as they become “above-praising.”

Here, I have mentioned in previous commentaries that a soul in the flesh alone (without an inner “elohim”) is incapable of true “praise” to Yahweh. As such, the “above-praising” is another reference to the inner “elohim,” which is spiritually “above” one’s soul; and, it is the true source of “praising.” David, as a soul in a body of flesh, wrote his songs of praise (melodies or Psalms) from this divine inspiration; and, once divinely inspired by inner “praise,” he physically sang along; and, he wrote the song lyrics and notes down, so others would join along. This becomes the meaning for the brackets surrounding a repeating of “praising,” as the brackets indicate a silent or unseen source of “praising.” The comma placed after the bracketed “praising ,” then separates that spiritual “praising” from the spiritual “gatherer,” which can also translate as “collection,” which is the plural of “elohim,” versus one “el.” When the inner and the outer are joined in physical songs of “praising,” then that becomes “a melody” of many, all as one. This explanation of the introduction must then guide the way one understands the verses contained in Psalm 77.

When one is able to see the truth of this intro, to then listen to what David began singing it is literally translated now differently, knowing “elohim” and “el” are references to the inner presence of a divine spirit that praises and gathers, the same divine spirit in many like David. He sang, “with my voice into elohim and I cried out ; with my voice into elohim , and he listened to me .”

The Hebrew preposition “’el-“ means “to, into, towards” and it is conjoined with the word “elohim” twice. The preposition constructed with the “voice” – “with” – becomes a statement of possession, as the “voice” of David has become the “voice” of Yahweh, from the inner presence of His Son. The conjunction construct twice applied to the verbs “cried out” and “listened” says two are joined in marriage, as one, which both speaks and listens. This means David wrote this verse as representing more than his voice calling to external “gods” (in the plural number). The preposition connected to “elohim” says David’s soul had gone “towards elohim” possession, such that it had come “into” his soul. This is the resurrection of the Adam-Jesus soul, which is “Yahweh elohim.” It is singular in one soul, while being plural as the same in a limitless number of other souls possessed by Yahweh’s Spirit. When David “cried out,” this says he sang “a melody” of praise to that inner presence.

In verse two, David literally sang, “in the day of my trouble adonay I sought my hand ׀ in the night was stretched out and not will grow numb , to be sorry my soul .” In the portion of the lyrics that leads to a vertical bar that reflects a moment of pause to reflect, David sang that both his soul saw “the day” as the light shining, exposing the remedy to “troubles.” The light of truth must bring the light of “day” to a sinful being, before it can see its darkness leads to death (the symbolism of “night”). The “adonay” is an inner teacher of the truth, which in turns transforms one’s soul-body into one who teaches the truth to others. For that to happen, one must first be led by a teacher – Jesus within leads to one becoming Jesus reborn (an “adonay”). That makes “my hand” be the “hand” of Yahweh that teaches, which turns “my hand” into that one extended within by Yahweh – a tool of Yahweh both inside and projecting outward.

This means “was stretched out” is also the extension into one’s soul, so that soul can be extended to others, as a helping “hand.” In no way will the extension of Yahweh’s “hand” “grow numb” or “weary.” It is an eternal presence. That presence can only come into one’s “soul,” when that “soul” confesses sins and is seriously seeking repentance, through complete self-sacrifice. One has to see the light of “day” and know one’s soul does not want to remain in “night;” and, that leads one’s soul to ask Yahweh for forgiveness, knowing if granted it will be forever.

At this point, the basic theme has been laid out for the whole of this song of praise, which is twenty total verses. The Episcopal Church has decided that this only public singing of Psalm 77 should never include verses three through ten. This selectivity of verses should be recognized as an effort to make this song of praise – which places focus on an inner “elohim” – be relative to the Ordinary after Pentecost theme of personal ministry (and David was a minister who led a nation of people to the truth of the name “Israel”).

One should take it upon oneself to personally go and read, then prayerfully discern verses three through ten of this Psalm. One should never see skips or optional verses as a time to celebrate less work towards understanding why one’s religion is important. Such work is what leads an “adonay elohim” to enter one’s soul and lead one to see the light of “day,” so the truth is exposed. The more truth one sees, the stronger the inner presence grows.

Verse eleven then begins with the first word repeated, with the second surrounded by brackets, making it unstated and silent. That is followed by another word placed in parentheses, which is again an unspoken and silent statement. The translators omit the repetition and make useless paraphrases that miss the spirituality that is contained in the silent statements.

The literal English translation is as such: “I will remember [will remember] (the deeds) YAH ; for I will remember from formerly your wonders .” Because the first string of words clearly state (not enclosed), “I will remember YAH (meaning “Yahweh”), this says one’s mind has become Anointed with the enlightenment of the Messianic or Christ mind. The brackets are Yahweh speaking in the first person, as the Spirit of remembrance. This makes “the [unspoken] deeds” of Yahweh be an instant recall of all sinful acts prior, which one’s soul is allowed to recall, when similar circumstances make it prompt an automatic reaction (like an addiction) response to a worldly stimulus. Rather than remembering regrets afterwards, coming from another sin committed, one remember the regret beforehand, helping on be inner motivated to control one’s “deeds” or “acts.” The motivation that assists oneself in not responding to worldly stimuli as one normally would is then the remembrances of the “wonders” that being righteous brings oneself. One remembers what has happened prior, since the “elohim” has come “into” one’s soul.

Verse twelve then literally translates into English, saying “and I have spoken of all your doings ; and of your deeds talk (of) .” This verse sings of the ministry one possessed by an “elohim” is sent into. It says the voice within (Jesus elohim) is “spoken” to others, so they know it is possible for them to transfigure as well. One’s own “deeds” become the source of knowledge that one conveys to others. It is from that personal experience that true faith can be passed onto others. They aren’t told to believe in miracles that no one alive has ever witnessed personally. They are given details as to how miracles actually happened to oneself; so, others can expect similar answers to prayers.

Verse thirteen then literally sings, “elohim to the sacredness your path ; whose el so great , as elohim ?” In this verse, we find two uses of “elohim,” surrounding one use of “el.” In the singular use of “el,” this is the eternal presence that is the life made possible in flesh by one’s own soul. A soul enters flesh at birth, as the first breath that comes from Yahweh. The soul will never die, but its body of flesh will always be nothing more than a temporal residence. The placement of a soul into flesh becomes a test of that spirit, to resist sins and remain pure. Only pure souls can return to Yahweh, without having the Judgment of failure be doled out, which is reincarnation. Thus, the first use of “elohim” says the presence of Yahweh’s pure elohim – Jesus – is what brings sainthood or “sacredness” into a soul. That makes a host soul able to return and be one with Yahweh. The question posed is then asking, “Who has a soul that can do this alone … without that divine elohim?” The answer is no soul.

Verse fourteen then literally says in English, “you the el doing wonder ; you have known in the peoples your strength .” Here, the singular usage of “el” (as “hā·’êl”) makes Yahweh be recognized as the source of all souls; such that, a soul comes from “the el,” where “el” says Yahweh is spiritual and eternal. The “wonder done” is sending an eternal spirit into a body of flesh and then returning it to Him, through the possession of His Spirit and the resurrection within of “the el” that is His Son. It is then the soul of Jesus (that placed into the Yahweh elohim named “Adam”) that brings the “wonder” of salvation.

Because David had been Anointed by Yahweh as a boy, he grew among those who knew him as a saint, possessed by Yahweh’s Spirit (a Messiah), thus he became the “adonayí” that made Yahweh be “known in the peoples.” David became their teacher and lord – anointed by Samuel to be their king – and through the inner presence in David, “the peoples” also became possessed by the same “elohim.” This is the truth of the name “Israel,” which means “He Retains Yahweh as one of His elohim.” This spread of Yahweh’s elohim into “the peoples” – Yahweh having become “known to them” – is what made Israel have “His strength.” No “nation” can ever have the “strength” of Israel, without all its “peoples” being saints.

Verse fifteen then sings literally, “you have redeemed in arm your people ; sons Jacob and Joseph . Selah .” In this the use of “gaal” as “redeemed” means, “the act of a kinsman taking on a widow who had no children to support her after her husband’s death.” Normally, a brother to the deceased husband would do this redemption; but, as told in the story of Naomi and Ruth, when no brothers are alive to redeem a widow, then another from the larger family (usually in the place of birth), who can afford the price of this redemption, will take on the widow’s debt as his own. As such, this is David singing of the Israelites being “your people” who were figuratively widowed in Egypt, where their deceased ‘husbands’ were “Jacob and Joseph.”

When David wrote “sons,” this must be understood as a word expressing divine possession, whereby “Jacob and Joseph” were “sons” truly in the name of Israel. This “arm” of possession becomes the truth about the strength of priests to Yahweh, where all will be His hands, from his “arm of strength” being outstretched. This “arm” is not to make any “peoples” become worldly special – for themselves and their own glory – but to take the knowledge of Yahweh possession to the world, so the world can find true redemption of their souls. All souls alone in a body of flesh are widows, without a masculine protector and a male inheritor of their debts. Yahweh is their redeeming Father, and His Son Jesus is their new spiritual husband, as the Son.

Verse sixteen then literally translates into English, saying “you saw them waters ׀ elohim , you saw them waters they will be in pain ; also , agitated by the abyss .” In this verse, one must be able to recall the metaphor David used in other Psalms, where the world has been seen as a sea of souls. Within the “depths” of that sea lurks the Leviathan, which seeks souls to swallow – symbolism of spiritual possessions, both good and evil. As such, a soul in a body of flesh becomes shaped by its container – the body, in a world of matter.

The placement of a vertical bar of pause, prior to reading “elohim,” says Yahweh “foresaw” this fluid nature of souls, which is why He created His “elohim” – Adam-Jesus. Yahweh knew the “pains” that would come from a world where spirits prey on souls, using the flesh to addict them to sins. The single word “also” says those spirits swimming in the sea of souls are likewise only powerful in the material realm, where lost souls there are their targets. This makes the sea of souls be “churned” or “agitated,” by souls fleeing from spiritual possessions, while spirits chase after souls to possess. The Yahweh “elohim” is created to allow souls to escape that realm.

Verse seventeen then continues this focus on water, with David literally writing (translated into English): “them poured out water ׀ the clouds the voice them given specks of dust ; also your gravel , they will walk .” Here, the “poured out” aspect of “water” leads to a vertical bar, letting one know to pause and reflect on that meaning. Yahweh is the source of all souls in the worldly realm. The pause then points one to understand what a soul is, relative to this “outpouring.”

Those which escape the “agitation of the abyss” elevate above the sea. They become like “clouds,” which is a soul in possession of the Yahweh “elohim.” This too is “poured out” by Yahweh, when His Spirit Baptizes a soul and cleanses it of sins. That allows a soul to rise from the sea, where “the voice of them that is given” is the resurrected soul of Yahweh’s Son. Each saint is little more than a “speck of dust,” thus miniscule in and of itself. However, when elevated souls possess the soul of Jesus, the “specks of dust” gather – as true Christians – which is the ”gravel” that comes together to form the “path” to salvation. The “gravel” becomes a reflection (today) of true Christianity. Each saint becomes a rock in that path to righteous living. It is then upon this path that is paved by saints that lost souls in the sea are led to a return to be one with Yahweh. This is being fishers of men. The ”gravel” produces the “path” of righteousness, which all souls in the flesh must walk first.

Verse eighteen then sings in literal English translation, “the voice your thunder ׀ to the whirlwind , they will become light the flashes of light world , them agitated and they will be shaken on earth .” In this metaphor, it must be realized that “thunder” comes from the “clouds” above. Just as verse seventeen sang of “the clouds the voice,” now that “voice” is said to be Yahweh’s “thunder.” Because “thunder” is booming and rumbling, it is now associated with “the whirlwind,” which is the circulation of “clouds.”

The reading of this Psalm attaches to is that of Second Kings, where Elijah’s soul ascended in a “whirlwind.” This becomes metaphor for a soul elevated, so it can find eternal life, while also leave behind the soul of Jesus for others to become “clouds” from. The “sound of Yahweh’s thunder” is generated by the “flashes of light” – “lightning bolts” – that bring the heavens (the spiritual) into the “world.” In that process of making “light flash,” a loud boom is heard over great distances. That divine “sound” brings fear in those souls alone in their flesh; so, they become “agitated” as souls afraid of being possessed, even when it is by Yahweh. Those souls whom the “lightning flashes” of truth strike – they “will be shaken.” Souls in their ‘flesh” (metaphor of “earth”) will no longer be addicted to the “earthly” delights, as they will have seen the ”light” of truth shake them awake.

Verse nineteen then literally sings in English: “in the sea your journey , your path [your path] (of the waters) many ; and your footprints , not they were known .” This verse sings of the lost souls that make up “the sea.” All have been sent on “a journey” when they enter the material realm.

Here, again, is found the silence of the spiritual realm speaking in brackets and parentheses. The “path” that leads the lost souls back to Yahweh is accepted by all souls prior to reincarnation, as “your path” becomes deeply placed into one’s soul, not found in the memory produced by a fleshy brain. It is the same “path” that is deeply hidden within all the lost souls that make up the “waters” of souls poured out by Yahweh. To make a “sea” of souls, “many” have failed to return and be one with Yahweh before. All of those lost souls have left “footprints” in the past, from having walked the wrong roads of life. This is because their brains could never be allowed to know the way; so, “not they were known.”

Verse twenty then sings in literal English, “you have guided as a flock your people ; as the hand Moses and Aaron .” This does not transfer the power of Yahweh onto such historical figures of Judaic history, such that “the people” are expected to be “led by Moses and Aaron.” Instead Yahweh has “guided as a flock His people,” where David’s Psalm 23 sings, “Yahweh is my shepherd.”

When each soul has sought Yahweh, as a lost sheep – a soul agitated in the sea of souls – then one submits one’s soul to Him as one of His “flock.” Once a soul has submitted to Yahweh and has been raised as a vapor (a “cloud”) “above the sea,” then one becomes possessed by Yahweh’s “elohim.” That “elohim” makes one be reborn as Jesus. Because Jesus is the high priest of one’s body (the tabernacle), then the “elohim” makes on be like “Aaron.” The name “Aaron” means “Bright,” so as Jesus reborn one become the “flashes of lightning” that shines the light of truth for others to see. Presenting that light of truth makes the inner “elohim” project outwardly as an “adonay,” or a teacher of others.

This makes one’s “voice thunder” as the Father within. This makes one “guide the people” in the same way as did “Moses.” Therefore, one cannot put greatness on any human form of a possessed by Yahweh soul, such that one bows down to “Moses,” because he orated the Law for others to agree with. David sang (inspired by Jesus within) that all saved souls will be “guided” to be “Moses” in ministry, with the name “Moses” meaning (among some scholars), “Hidden” or “Covered.”

As the accompanying Psalm that is sung after a reading from Second Kings, this song praises the salvation that comes from an inner “elohim,” which sends one out in ministry as an “adonay.” None of this is seen, when the translation-into-English services take a handful of specific words and present them all as “God.” To be sent into ministry, a soul must have become the “hand” of Yahweh on the “earth.” The world is a “sea” of lost souls, all who have been told to walk a path of righteousness, in order to stop returning to the earth plane as a soul trapped in a temporary body of flesh. The only way to stop that recycling is to become a soul in which Yahweh elohim (Jesus) is resurrected. To begin that process, one must seek salvation on one’s own soul. Then, once sincerity is seen by Yahweh, he will send one an “adonay” to be one’s teacher. This means the path to ministry demands teachers who are Jesus reborn. Without such a Lord in one’s personal life, the world becomes a bunch of agitates peoples, all afraid of each other’s shadow.

Language, Psalms, Teaching

Psalm 16 – The inner security of one at the right hand of Yahweh

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1 Protect me, el, for I take refuge in you; *

[2] I have said to Yahweh, “You are adonay,

my good above all other.”

2 [3] All my delight is upon the godly that are in the land, *

upon those who are noble among the people.

3 [4] But those who run after others *

shall have their troubles multiplied.

4 [4] Their libations of blood I will not offer, *

nor take the names of their gods upon my lips.

5 Yahweh, you are my portion and my cup; *

it is you who uphold my lot.

6 My boundaries enclose a pleasant land; *

indeed, I have a goodly heritage.

7 I will bless Yahweh who gives me counsel; *

my heart teaches me, night after night.

8 I have set Yahweh always before me; *

because he is at my right hand I shall not fall.

9 My heart, therefore, is glad, and my spirit rejoices; *

my body also shall rest in hope.

10 For you will not abandon me to the grave, *

nor let your holy one see the Pit.

11 You will show me the path of life; *

in your presence there is fullness of joy, and in your right hand are pleasures for evermore.

——————–

This is the Track 2 companion Psalm that will be read aloud in unison or sung by a cantor on the third Sunday after Pentecost (Proper 8), Year C, according to the lectionary for the Episcopal Church. If a church has set forth upon the Track 2 course, this Psalm will be sung after a reading from First Kings, where is written: “[Elisha] left the oxen, ran after Elijah, and said, “Let me kiss my father and my mother, and then I will follow you.” Then Elijah said to him, “Go back again; for what have I done to you?”’ This pair will then be followed by the Epistle selection from Galatians, where Paul wrote: “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things.” All will accompany the Gospel selection from Luke, where we read: “To another [Jesus] said, “Follow me.” But [that other] said, “Lord, first let me go and bury my father.” But Jesus said to him, “Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.”’

I have written about Psalm 16 before, back in 2021. At that time it was a possible song to be sung on the twenty-fifth Sunday after Pentecost (Proper 28). That was during Year B, as the Track 2 Old Testament accompaniment. That commentary can be found listed as: Raising a cup and singing a song in honor of one’s coming death. I welcome all readers to visit that opinion, as it offers valuable insight that remains valid now. However, because that selection of Psalm 16 was to accompany a short reading from Daniel, I will now direct the meaning to shine light on its relationship with Elijah anointing Elisha.

Following that reading, where we read of Yahweh telling Elijah to anoint a king over Syria and a king over Israel (who would take those positions well after Elijah ascended), the anointment of Elisha in the same set of orders given must be seen as spiritual Elijah, not physical Elijah. This means David sang as a soul understanding what Elisha experienced, when Elijah threw his mantle upon Elisha. That is the same spiritual anointment that David received from Yahweh, after Samuel anointed his head with physical oil. This spiritual outpouring upon David is then written of by his using the words “el” and “adonay” in his ‘theme’ verses to this psalm.

When David sings [NRSV], “Protect me, el, for I take refuge in you,” the construct translated as “protect me” is “šā·mə·rê·nî,” which is rooted in “shamar,” meaning “to keep, watch, preserve.” More than a prayer for Yahweh to act as his body guard, external to his body of flesh, David prayed to his inner “el,” which is the hand of Yahweh extended into David’s soul. That “el” was poured out into David’s soul when Yahweh anointed him to be king of Israel. Because David would not become king until decades of time had passed, he knew he had an inner “el” that kept watch over his soul. David then sang to that “el,” saying “that I take refuge in you,” where that says he submits totally to that “el” and gives it full permission to lead David’s actions. That is the theme of Elijah’s soul being raised in Elisha’s, where Elisha had to make the decision to “take refuge in Elijah” as his “el.”

In the real verse two, the words stated by David actually say, “you have uttered Yahweh adonay yourself.” This says the “el” is the soul that speaks for Yahweh, as David’s spiritual “lord” and teacher – his “master” – where the plural number says David is not the only Son of man so led. The word “’āt·tāh” translating as “yourself” becomes further divided into “your soul,” where a “self” is a “soul.” This verse being directed in the second person (a personal exchange) is not to Yahweh, as “you have uttered Yahweh” makes that a third entity. When identified as “adonay your soul,” this becomes a definition of the “el,” as the “lord” over David’s soul-body, who teaches his soul, while speaking what Yahweh tells the “el” to speak.

When the real verse two continues to sing: “my goodness is,” this says David following the “watch” of his “el” brings the “goodness” of Yahweh upon him. This is the mantle of goodness that was thrown upon David’s soul, when Yahweh poured out His Spirit on his soul. Elijah likewise did that covering of Yahweh’s “goodness” to Elisha. David then confessed, “nothing apart from you,” where the construct translating as “apart from you” centers on “al,” which means “above, over, upon.” Thus, David’s submission to the influence of his “el” brought him the “goodness of Yahweh,” such that without that spiritual presence from “above,” “nothing” of David’s soul alone could produce that “goodness.”

In verse three, David immediately says this “goodness of Yahweh” brought on by an inner “el” is what a “saint” is made of. The Hebrew word “liq·ḏō·wō·šîm,” from “qadosh,” means David knew that divine presence made him “sacred” and “holy.” This is a state of being that is brought upon one by a Spirit, such that the Spirit cannot be so defined as “sacred” or “holy” itself. It becomes synonymous with the “mantle” of Elijah, as his Spirit place upon the soul of Elisha. The mantle itself was neither “sacred” nor “holy,” as it was metaphor for Spirit. It was the presence upon Elisha that erased all the sins he bore from weaknesses of the flesh. Thus, the soul-flesh receiving the Spirit becomes that which is transformed into one who is “sacred” and “holy.”

The remainder of verse three sings, “[of saints] that on earth they ; and majestic ones , all my delight in them .” Here, “earth” is metaphor for “flesh,” as only “those of earth” can be considered “saints.” The plural pronouns – “they,” “ones,” and “them” – become the people of a true Israel, who like David received the same Spirit and also became “Those Retaining and el.” This transfer of Yahweh’s Spirit was done by the inner presence of David’s “el,” in a “majestic” way. The mantle of David was thrown over “those” he led. This meant David was surrounded by saintly people, who became the “delight” of the kingdom he led. The people all served Yahweh as His saints; and, that was the original intent and purpose of Moses leading the freed slaves of Egypt to become “sacred” priests in His name. Likewise, Yahweh told Elijah’s soul to anoint kings who would lead like David had led, returning the people away from evil and back to righteousness.

In the real verse four, where the NRSV translates “nor take the names of their gods upon my lips,” there is nothing directly written that states “gods.” Such a word could only be “elohim,” which is written and translated (when the urge strikes a translator of Hebrew into English) as “gods,” meaning lesser “gods” or false idols. The literal translation of this verse is as such:

“they will be many them in pain another they hastened not I will pour out them drink offerings of blood ; not will lift even their names , above my speech .”

In this, the plural pronouns of verse three remain the focus. This can be seen as the enemies of true Israel, which included those who followed Saul as their king. To sing, “they will be many in pain,” that says those who David will lead will have been in the same predicament, prior to receiving his Spirit as their own. To then sing, “another they hasten,” says they serve self, which always leaves the weak falling into submission to a stronger “other.” When David then sang of those, “not will I pour out them drink offerings of blood,” this refers to the ‘blood of Christ,’ which was the truth of the “el” possessing David’s soul. Instead of receiving the spiritual “blood” of self-sacrifice – becoming truly Israel – the people were happy offering the “blood” of animals, refusing to make the “drink offering” of themselves to Yahweh. When David then sang, “not will lift even their names,” those “names” were given to human bodies of flesh, so their souls served the lesser “el” of their own soul. Only “the name” of Israel (or Jesus) says one’s soul has been ”lifted” up in sacrifice to Yahweh. The “speech” of David was only that of his “el,” thus from “above,” which came from his lips, through divine possession of his soul in his flesh. While this can project onto enemies (such as the Philistines), the true focus of David’s Psalms was to those soul inhabiting bodies of flesh, who called their bloodline their claim to fame (so to speak). To live up to that ‘bloodline,’ each individual must become the soul sacrificed to Yahweh, to become His “blood” – His Son resurrected.

The depth of this verse should then be heard singing out the reason why Yahweh transformed the prophet Elijah into His Son reborn, for the purpose of leading the wayward back to subservience. It was their kings who were their external ‘gods,’ but those ‘gods’ were far from eternal as wayward souls in bodies of flesh. Those whose souls were anointed by the soul of Elijah-Jesus would rise to take the places of the evil kings, who cause pain and injury to the people, leading their souls away from a commitment to Yahweh. Even the Gentile peoples of Syria needed a king who could sense the power of Yahweh in his own soul; so, knowing that divinity would cease the wars between Syria and the Northern Kingdom. David knew it only took one soul possessed by Yahweh, transfigured into His Son, to defeat all the lesser kings who served only self (a false god).

Verse five then presents “Yahweh” as the masculine noun that is followed by the feminine singular saying “portion” and “and my cup,” with the masculine construct linking “my inheritance” to “portion.” The masculine and the feminine combined needs to be seen as a marriage to “Yahweh,” where David’s soul-body was one “portion” of His soul-wives. As a masculine “inheritance,” this is the presence of his ”el,” which is the soul of Adam-Jesus – the Son of Yahweh. The “cup” becomes a feminine indication of a receptacle or vessel, where the out-poured seed of Yahweh has filled his empty soul with the Son. This is then separately stated by David to be “you,” where the Father and the Son are extensions of the same. In the Son in David was the presence of Yahweh, the Husband AND Father. Thus, the “lot” of David was “grasped” by that spiritual presence, holding it firmly, so it could not be taken away.

Verse six then sings, “cords they have fallen to me with delights ; yes possession , brought plenty above .” The plural form of “chebel,” meaning “cords, territories, or bands,” should be seen as an indication of marriage, where “bands” and “cords” are shared connections between two. For them to have “fallen,” with “plenty” having come from “above,” the “cords” connect the soul of David to Yahweh spiritually. In the middle, where he sings, “yes possession,” this sings of his soul’s complete sacrifice to Yahweh (as His soul-wife), so Yahweh has become his Husband in the more holy of matrimonies. The union is one that brings much joy to David’s soul, which is a sign of Yahweh’s love. His love comes in the presence of His “elohim.”

Verse seven then literally sings, “I will kneel , to Yahweh who has given counsel ; yes nights he has disciplined me inwardly .” Here, the English translation tendency is to take “’ă·ḇā·rêḵ” and artificially make that say, “I will bless.” There is absolutely no soul alone in flesh that has any powers of “blessing” anything. The Hebrew “barak” equally means “to kneel.” This is a function possible by the first person I, which is a reflection of one’s lone soul. To “kneel” means to prostrate one’s soul in total submission. Following the comma mark, this submission is said to be “to Yahweh.” Any “blessing” is done my “Yahweh,” as He ”who has given counsel.” David then sang, “yes nights,” where “night” must always be read as the darkness that comes from an absence of Yahweh’s light. The metaphor of “night” is death. As such, “to kneel” also means the “death” of self-sacrifice (on the altar of marriage). To then be “disciplined,” one has become the servant (or slave) to a higher Will. One’s own desires will be quelled. This is a suppression, willingly accepted in divine union, that is on one’s soul – “inwardly” kept from reacting uncontrollably to external influences.

Verse eight then literally sings, “I have agreed with Yahweh before me always ; for me a right hand , not I will slip .” In the first construct – “šiw·wî·ṯî” – the root word points to “agreement.” This must be seen as the marriage vows that are the Covenant. There must be total “agreement” for a soul to divinely merge with Yahweh’s Spirit. This “agreement” says one’s soul willingly accepts “Yahweh before me,” which says “me” is sacrificed, along with all self-will and ego. In return for this pledge of service, one become the “right hand” of “Yahweh.” As that – a minister of Yahweh sent into the world – nothing can “shake” that extension away from a saint.

Verse nine then sings, “thus it rejoiced my inner man and it will rejoice my splendor ; yes my flesh , it will dwell in security .” Here, the word usually translated as “heart” is shown as “inner man.” This can also state the “mind,” but the important thing to grasp is this is David singing of the wonderful experience that comes from knowing the presence of an “el” within. The word translated as “splendor” is often translated as “glory,” which is difficult to grasp that meaning. I see “splendor” and “glory” as the Yahweh elohim (the soul of Adam-Jesus), which represents the love of Yahweh. When this inner love is present (the only way to know the meaning of Spiritual love), that leads to a soul rejoicing greatly. The soul is within “the flesh,” so the “flesh” will “also” rejoice. This is the source of inner praise leading to the body likewise joining in with praise. The “splendor will dwell” within one’s being, resurrected within one’s soul, so both “abide” as one. The ”el” is one’s “adonay” or “lord,” to whom the soul surrenders. That submission is done with complete truth, knowing the soul is “secured” and ascension to Yahweh after death of the body is promised.

Verse ten then sings, “that ׀ not will you forsake my soul to underworld ; not will you put your pious , in to see pit .” In this verse is a vertical bar that signals a place to pause momentarily and reflect on that said prior. The word “that” becomes a statement about that sung in verse nine. To have an “el” “dwell within one’s soul” will never be “forsaken.” The “underworld” – “Sheol” – is actually the material realm, which is “under” the spiritual realm. To reject eternal salvation would me reincarnation (or worse). To further state that no “soul will you forsake,” where the second person “you” is the “el,” means the presence of the Son of Yahweh (the resurrection of the soul of Adam-Jesus in one’s soul) would never come in the first place, if one’s soul had not been made “pious,” by Yahweh’s Spirit. That is the Baptism that cleanses a soul, once it is poured out upon a soul. That having taken place prior means Yahweh will “not place His Son’s soul” into a filthy, sinful soul. This says the presence of an “el” within means one has become “sacred” by Yahweh first. Yahweh will not send His Son into a soul headed to the “pit” of destruction.

Verse eleven then sings, “you will know me the path living ones abundance of joy in your presence ; delights in your right hand everlasting .” Here, the first construct centers on the Hebrew word “yada,” which says “to know.” As the second-person imperfect, David sang “you will know me,” where the ‘Biblical meaning of “to know”’ implies penetration (for the purpose of reproduction). This “knowledge” is then the oneness that sets one’s soul on “the path” of those “alive” with the promise of eternal salvation. It is that promise from a divine presence that brings forth tremendous “joy” from that “presence.” This “joy” is increased by the “delights” that come from ministry; and, one is able to personally see the works of Yahweh, through His Son resurrected. It is these works of faith that assure a soul “everlasting life.”

As the accompanying Psalm to the Old Testament reading that tells of Yahweh’s orders to the Yahweh elohim that possessed Elijah, one sees that David was another like Elijah. This is the praise of an “el” that is an “adonay” for many others. This is the only way a soul in a body of flesh can truly enter ministry and not be destroyed by the world. The world is made to test the strength of a true priest; and, when a true priest is the rebirth of the soul of Adam-Jesus, then the world will be taught about true salvation.

Language, Psalms, Teaching

Psalm 30 – A favorite to sing

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1 I will exalt you, Yahweh, because you have lifted me up *

and have not let my enemies triumph over me.

2 Yahweh elohay, I cried out to you, *

and you restored me to health.

3 You brought me up, Yahweh, from the dead; *

you restored my life as I was going down to the grave.

4 Sing to Yahweh, you servants of his; *

give thanks for the remembrance of his holiness.

5 For his wrath endures but the twinkling of an eye, *

his favor for a lifetime.

6 [5] Weeping may spend the night, *

but joy comes in the morning.

7 [6] While I felt secure, I said, “I shall never be disturbed. *

[7] You, Yahweh, with your favor, made me as strong as the mountains.”

8 [7] Then you hid your face, *

and I was filled with fear.

9 [8] I cried to you, Yahweh; *

I pleaded with adonay, saying,

10 [9] “What profit is there in my blood, if I go down to the Pit? *

will the dust praise you or declare your faithfulness?

11 [10] Hear, Yahweh, and have mercy upon me; *

Yahweh, be my helper.”

12 [11] You have turned my wailing into dancing; *

you have put off my sack-cloth and clothed me with joy.

13 [12] Therefore my heart sings to you without ceasing; *

Yahweh elohay, I will give you thanks for ever.

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the fourth Sunday after Pentecost (Proper 9), Year C, if a church is on the Track 1 path, according to the lectionary for the Episcopal Church. If on that course, this will follow a reading from Second Kings, where the story of Naaman is told. That story includes this: “He brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you my servant Naaman, that you may cure him of his leprosy.”’ That pair will precede a reading from Galatians, where Paul wrote, “Those who are taught the word must share in all good things with their teacher.” All will accompany the Gospel selection from Luke, where we read Jesus tell his disciples sent out into internship, “”Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.”’

I have posted commentaries that explain this Psalm 30 twice before, both within the past year’s time. Just this last Easter season, I posted a commentary under the title, “David knew the resurrection of Jesus in his soul.” That was relative to it being read on the third Sunday of Easter. Prior to that, in 2021, I gave this same Psalm a commentary title of: “Do you call your spouse by general title or specific name?” Then, it was a Track 2 psalm for the Proper 8 Sunday, in the Ordinary after Pentecost season of Year B. Those two observations can be read by clicking on the links. Today, I will focus on this song of praise applying to the accompanying readings for this year.

Let me first point out the corrections to the text above, which was also presented corrected in the other commentaries. Eight times, in twelve verses, David specifically named “Yahweh.” He did not generalize a “Lord,” which is non-specific in a world that has many spiritual “lords.” Our souls are the lords over our bodies of flesh … until our bodies of flesh become the masters over our souls, making them a slave to the flesh. Yahweh is the name of the Creator, who made ALL lesser gods: angels, seraphim, spirits, and souls.

In addition to that naming of Yahweh, twice David wrote “elohay,” which is the plural word “elohim,” constructed to add “my” to that. The word “my” is a possessive pronoun, which becomes an indication of the “elohim” being the possessor of David’s soul, such that “my elohim” says the spiritual possession Yahweh sent into his soul, when David was Anointed by Yahweh.

Finally, in verse eight is written the word “adonay,” which is the plural form of the singular “adon.” The word “adon” means “lord, master,” but when written as “adonay,” the plural is connected to the “elohim” within David’s soul, which became David’s source of teaching abilities; so, through his “adonay” (the same “elohay” within his soul) would be passed onto other souls of David’s followers. Thus, the “adonay” should be read as David being like Jesus, as he led disciples who were spiritually taught the truth … simply from being close to David.

In the Galatians reading that will also be read on this Sunday, following this Psalm 30 being sung aloud, Paul wrote of “receiving the Spirit.” The “Spirit” must be seen as receiving an “elohim” from Yahweh. A “Yahweh elohim” is the soul of His Son – Adam, a.k.a. Jesus (Yahweh Saves). In the Gospel reading from Luke, we read of Jesus sending out “seventy” interns, who were in his name. They were sent to places “where he himself intended to go;” so, Jesus went to those places as the ”adonay” placed within their souls. Each disciple had been loaned an “elohim,” which was an extension of Jesus’ soul, who would teach in those places, as the “adonay” extended into those “elohim.” That would become a permanent fixture in the disciples, when they would become Apostles, after Jesus ascended. David had that permanent inner “elohim-adonay” in his soul, beginning when Yahweh poured out His Spirit upon David’s soul.

Because this Psalm 30 is sung during the Year C Ordinary after Pentecost season that reflects ministry in the name of Jesus, all who are sent out in that name must have the Spirit of Yahweh within their souls. Ministry is only possible when Yahweh is leading one’s actions. Without “Yahweh,” without an inner “elohim,” and without having the ability to become the “Lord” or “Master” that teaches other souls, as Jesus did in his ministry, one is not a true minister in the name of Jesus. Without thos inner presences, one is incapable of teaching others the whole truth of Scripture; and, that means oneself does not know the whole truth of Scripture.

At this point, I will refer all readers to the more specific details of the verbiage of this Psalm 30. This is an important psalm to understand. We can grasp that by the number of times it is sung on Sundays: six, all in years B and C. One time it is sung during the ordinary after the Epiphany season. One time it is sung during the Easter season; and, four times it is sung during the Ordinary after Pentecost season. That repetition is a signal to learn what this song sings.

Language, Psalms, Teaching

Psalm 66:1-8 – Following the commands of our elohim

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1 Be joyful in elohim, all you lands; *

[2] sing the glory of his Name; sing the glory of his praise.

2 [3] Say lelohim, “How awesome are your deeds! *

because of your great strength your enemies cringe before you.

3 [4] All the earth bows down before you, *

sings to you, sings out your Name.” Selah

4 [5] Come now and see the works elohim, *

how wonderful he is in his doing toward all people sons of Adam.

5 [6] He turned the sea into dry land, so that they went through the water on foot, *

and there we rejoiced in him.

6 [7] In his might he rules for ever; his eyes keep watch over the nations; *

let no rebel rise up against him. Selah

7 [8] Bless elohenu, you peoples; *

make the voice of his praise to be heard;

8 [9] Who holds our souls in life, *

and will not allow our feet to slip.

——————–

As can be seen from the amendments above, what the Episcopal Church calls the first eight verses is actually the first nine found in Psalm 66. The NRSV actually lists these as nine verses; but the Episcopal Church loves changing divine songs to suit their personal needs [whatever those might be]. I have added two verse-ending “Selahs,” which are statements telling the reader-singer to “to lift up” (one’s voice), in order to allow the exaltation of Yahweh’s elohim to flow forth from within. Also, four times forms of “elohim” are written, which do not translate as “God.” Yahweh equates to a singular, capitalized “God,” while “elohim” is the plural word for those spirits of Yahweh that possess the souls of His servants. David was such a servant; so, David was possessed by a Yahweh elohim, which he credited in his songs of praise.

Verse one literally sings in English translation: “raise a joyful shout to elohim all the earth.” Here, the “joyful shout” must be seen as coming from within David’s soul, where his elohim was his Lord. This means David was possessed by the soul we know as Jesus; so, whenever Jesus was moved to rejoice in the works of the Father, all souls in flesh that are one with that Yahweh elohim will likewise “raise a joyful shout” in complimentary response. The use of “earth” (from “erets”) cannot be read as dirt or dust, as they have no life that can raise any voice. It is metaphor for “flesh,” which will return to “dust” after the soul has been released at death. Thus, David sang that all souls in flesh that are led by an inner elohim should shout with joy for being freed from the judgment that comes to the dirt of the flesh.

Verse two then literally translates into English saying, “sing praises glorious in his name ; put splendor to his praise .” This is David writing the lyrics of a song of praise, where his soul was led to do just as he wrote. While all souls devoted to serving Yahweh are not harpists and songwriters, their hearts and souls – each linked spiritually to a Yahweh elohim – will reverberate with the honor and glory (Hebrew “kabowd”) that is their inner Lord. When that Lord commands “praise,” it is like all the angels surrounding the throne of Yahweh: they all sing glorious praises to His presence within.

Verse three then literally translates into English singing, “say lelohim how awesome your works ; through the abundance of your power shall submit themselves to you your enemies .” The use of “say” or “utter” here (from “amar”) is not so much about speaking anything physically, and more about recognizing the commands of one’s inner elohim. When it speaks, then one does as that command says. The result is the works of divine power, in whatever manner they manifest. It is the “abundance of power” that comes from the divine possession of a Yahweh elohim that one’s soul has submitted to, making it impossible for an outer “enemy” – a demon spirit or agent of Satan – to challenge. The protective power of one’s elohim drives those spirit that would steal a soul and torture it with sins away.

Verse four then repeats the “all the earth” that ended verse two. It literally sings in literal English translation, “all the earth ׀ he shall worship you and sing praises to you ; they shall make melodies (to Yahweh) your name selah .” Again, “all the earth” is reference to the bodies of flesh that become the forms encasing a soul. The bar that separates that from the second part of this verse becomes a reflection on the marriage of that soul in flesh to Yahweh, becoming His wife. Still, such a submission transforms the feminine soul-body into the masculine spirit that sings, “they shall worship you and sing praises to you” and “they shall make melodies” use the masculine constructs “yiš·ta·ḥă·wū” and “yə·zam·mə·rū,” where the masculinity present is the Yahweh elohim that possesses the wife soul in the flesh. The combination of the ‘her’ of “all the earth” and the ‘him’ of the Son resurrected within the womb-soul of the wife indicate a divine marriage has taken place; so, “your name” becomes a statement of that divine union, where the feminine soul-body has taken on the “name” of Yahweh. In David’s time that name was ‘Israel’ – “He Who Retains Yahweh as one of His elohim.” Today, that “name” is ‘Jesus,’ with both meaning the same divine spiritual presence merged within. Again, that “name” is “exalted” by David noting the end of this verse with “selah.”

Verse five then translates literally into English, singing: “they come and see the works elohim ; awesome deeds , according to sons of Adam .” Again, the masculine plural usage of “lə·ḵū” is am implication of the divine Spirit possessing a soul-body. The plural number says David was not the only Saint divinely led, as all the Israelites truly lived up to their names, because “they come” [Yahweh elohim] into all souls who bow down in submission to Yahweh. This allows the soul-body with eyes “to see” the works of Yahweh’s “elohim,” where those “awesome deeds” done are through their servant flesh. The translation of the NRSV that says, “all people” has been stricken out above, because that written is “bene adam,” of “sons of man,” with “adam” also being the name of the first Yahweh elohim, made in Eden. The soul of Adam is the same soul of Jesus; and, all Yahweh elohim are replications (or resurrections), with countless resurrections in soul-wives possible at the same time.

Verse six then can be shown literally translated into English singing: “he turned the sea ׀ into dry land , through the river they went on foot ; there we will rejoice in him .” The vertical bar of rest place between “sea” and “dry land” must be recognized as the “sea” of souls that is the impression of life in the world. That makes the separation indicated by the bar be the absence of the fluidity of the “sea.” The “dry” becomes the void of emotions that drives a soul trapped in a body of flesh to follow the leader, as a school of fish swim in unison. Again, the “land” reflects the body of flesh that contains a soul. When the influences surrounding it have become “dry,” the soul is no longer influenced from without. It then is wholly led from within. Where David was led to write, “through the river [the Jordan] they went on foot,” this refers to the soul-bodies being led to walk where Yahweh sends them. To walk through a “sea” or a “river” on “foot,” that requires the “dryness” of complete commitment, willing to do as told with the ultimate trust. The “feet” were not bogged down in mud, because the path of the righteous is always “dry.” This means wet earth (mud) reflects the weightiness of a sinful world; but when the “feet” walk on “dry earth,” then those souls “rejoice in him,” who is Yahweh – the Creator of the paths of righteousness.

Verse seven then literally translates into English stating: “he rules by his strength ׀ forever , his eyes the people watch ; the rebellious not [they will exalt] (themselves) selah .” Here, the subtle message speaks of the presence of both the divine angels and spirit of Yahweh, as well as the cursed angels and spirits of Satan. The use of the masculine plural here means “they” who are “the rebellious” are not the feminine souls trapped in bodies of flesh. Instead, “the rebellious” as Satan’s spirits of influence. When David sang, “he rules by his strength,” this says Yahweh is the supreme deity, who is actually more than a god. He creates gods; and, like gods, the Spiritual last “forever” (unlike souls in flesh). The “eyes of the people” see as eternal souls inside prisons. They see the world and want to join it; so, Satan sends influencers to make souls feel free, through the gaining of material things. Those souls married to Yahweh “watch” the “awesome works” that only Yahweh can command. To sell one’s soul into slavery to a “rebellious” spirit or demon means that soul will never know the truth of Yahweh’s “exaltation.” David again marked the end of this verse with “selah,” which is a statement that Yahweh “exalts.”

Verse eight then literally translates into English singing: “kneel down you peoples ׀ our elohim ; and be made to hear , the voice of his praise .” Here, the use of “barak” says one must submit fully to Yahweh, where “kneeling down” is a posturing of one’s submission to a higher power. Prayer on one’s knees shows this recognition, where oneself is powerless with divine assistance. The vertical bar between “you peoples” and “our elohim” says there is a transformation that must take place first, where submission to Yahweh means an engagement prior to a most divine marriage – the union of a soul with the outpouring of Spirit that Anoints a soul as the possession of Yahweh, thereby ‘in His name.’ Once that marriage is complete [with time served proving one’s seriousness towards complete commitment], then all those souls will give birth (resurrection) to the Yahweh elohim that merged with their souls and becomes the Lord over each. That one elohim then is the same for all, as “our elohim” (elohenu”). When that inner Lord speak, one will then be able “to hear” his commands. The voice of Yahweh is heard through the inner presence of His Son. The voice of Adam-Jesus then becomes the motivation to praise Yahweh, which one immediately does. One gets up in the middle of the night (as did David), to praise Yahweh through divine song.

The final verse (the real verse nine) can then be literally translated into English as singing, “him keeping our soul within the living ; and not does allow to be moved our feet .” In this, “the living” is a statement of eternal salvation. A soul alone in a body of flesh is bound to face death, with the Judgment being (at best) a return to the imprisonment of a body of flesh [reincarnation]. Only souls that have married Yahweh and been infused with His Son’s soul as Lord, will know the truth of “living.” The “keeping” can then be seen as the commands of an inner Lord, while those souls rejecting the marriage proposal of Yahweh choosing to be their own lord. Those will find death awaiting, not life. Once one’s soul has married Yahweh and been reborn as His Son, those will have “feet” firmly attached to the path of righteousness; and, from that path those souls will not stray.

As the Psalm that is connected to the song of Isaiah, in the fourth Sunday after Pentecost, the important view to take is Yahweh calling those wives who will serve Him as the truth behind the name “Jerusalem.” Yahweh told His prophet that “Teaching Peace” was the goal of a soul chosen to be a wife to Yahweh. Isaiah was one, as was David. In this song of praise, David sang the truth about that submission of self. It is important to know what that truth sings.

Language, Psalms, Teaching

Psalm 82 – Being gathered into a divine congregation

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1 elohim takes his stand in the council of heaven; *

he gives judgment in the midst of the elohim:

2 “How long will you judge unjustly, *

and show favor to the wicked?

3 Save the weak and the orphan; *

defend the humble and needy;

4 Rescue the weak and the poor; *

deliver them from the power of the wicked.

5 They do not know, neither do they understand; they go about in darkness; *

all the foundations of the earth are shaken.

6 Now I say to you, ‘You are elohim, *

and all of you children of the Most High;

7 Nevertheless, you shall die like mortals, *

and fall like any prince.'”

8 Arise, elohim, and rule the earth, *

for you shall take all nations for your own.

——————–

Please note that in four places in the presentation of this Psalm 82 the word translated as “God” has been removed, with it replaced by the true Hebrew word written. That word is “elohim.” If you look at the NRSV translation which have verse one sing, “God takes his stand in the council of heaven; he gives judgment in the midst of the gods,” the exact same word – “elohim” is translated both as capitalized in the singular [“God”] and in the lower-case plural [“gods”]. The truth of “elohim” is it is the masculine plural form of the noun that is “el” in the singular. Because “elohim” is translated truthfully as “gods,” it cannot be anything else in translation. However, when one connects “Yahweh” to “elohim,” as appears eleven times in Genesis 2, the word means [per David’s usage and all others] the internal extension of Yahweh that is His Son resurrected in David. Because that same divine soul is not limited to only being reborn in one human soul in its flesh, all who possess [are possessed] by Yahweh’s Son have the same “elohim” within each soul that is a wife to Yahweh. Thus, the meaning of “elohim” at all times found written by David is his divine soul that lords over his natural soul, controlling his actions as a servant of Yahweh.

Not part of the translation, but the introduction to verse one is written: “miz·mō·wr , lə·’ā·sāp̄” or “a psalm , of asaph.” The word (or name) “asaph” means “Gatherer, Collector,” which identifies this psalm of praise to David being led to write divine inspiration in a song, designed to “gather” and “collect” all souls who would become equal servants of Yahweh. This “gathering” is then relative to the use of “congregation” in verse one [“ba·‘ă·ḏaṯ-’êl” – “in the congregation of the divine”], where the divinity of such a “collection” of souls is due to each having a Yahweh elohim leading them to righteous ways. Therefore, the whole of this Psalm 82 must be seen in that light of purpose.

Verse one [without the intro] literally translates into English singing, “elohim , taking his stand in the congregation of the divine , from inward parts [in the midst] elohim he will judge .” The separation of “elohim” from the second segment of words shows that “elohim” can actually be connected to the word “asaph,” where the introduction says, “gatherer elohim.” This then says it is the “elohim” that is the agent of “gathering” or “collecting” together. This then leads from that statement of “a gatherer elohim” to the second segment saying, “taking his stand in the congregation of the divine.” In that, the statement of “stand” says the common presence of an “elohim” is what makes a “collection” all become ‘upright,” where the “stance being taken” is that of “the divine.” Therefore, a gathering of souls possessed by Yahweh’s elohim Son becomes “divine” extensions of Yahweh, as His Son reborn. The third segment saying, “from the midst” means “from union made with each soul” that makes up this “divine congregation.” As the Lord of each member of that “divine congregation, each will act accordingly to how the “elohim will judge”.

Verse two then literally translates into English singing: “until when you will judge unjustly ; with face of the wicked , you will suffer selah .” In this, a question mark is shown in translation, as implied by the written text. The question mark should be intuited as a question that asks, “Why would a soul wear the face of the wicked and suffer punishment?” The addition of “selah” then says, this is a fact that comes from the “exalted,” which is Yahweh. The point of verse two is to state that all of those “gathered” and “collected,” who will be souls with “elohim” added through “divine” marriage to Yahweh, they will be a “divine congregation” that once was a scattered mass of single lost souls. All who are “collected” to become led by “divine elohim” will once have “judges” others “unjustly,” while wearing the “face” of a demon spirit [bad possession], setting those souls on a path of eternal destruction. Thus, “Why would any soul do that?”

Verse three then literally translates into English as: “they [souls possessed by elohim] judge the weak and orphaned ; the humble and needy to be righteous .” This says the answer to the question is found by those souls who reach rock bottom and realize they have created their own plight, due to having worn the “face of wickedness.” The souls that will receive a marriage proposal from Yahweh, to be reborn as His Son, are those “judged” as having recognized the “weakness” of a soul alone in its flesh [or those possessed by demons], because they have become lost and far from the Father, their Creator. Those souls who “humble” themselves before Yahweh, prostrating their souls in submission to His Will, will then express their “need” for divine guidance. They will request [through sincere prayer] to be led by Yahweh’s elohim to a life of “righteousness.”

Verse four then literally translated into English singing: “they [souls possessed by elohim] rescue the weak and needy ; from the hand of the wicked they save .” Here, again, the masculine plural indicates the masculine presence of the spiritual realm within souls trapped in flesh, transforming the “weak” feminine [the world of death] into souls “rescued” from that end. The one’s “rescued” are thos expressing “need” for divine assistance. Having once been wearing the “face of the wicked,” the demonic “hand” [Satan] that possessed spiritually through manipulation is cast out, no longer allowed to hold onto those souls. That removal and repossession by the divine elohim “saves” those souls.

Verse five then literally translates into English saying, “not they [saved souls] know ׀ nor will they [saved souls] discern , from darkness they [saved souls] come ; they [saved souls] are shaken all foundations of the earth [flesh] .” Here, the masculine plural is again “they,” as those souls who have received the masculine “elohim” from their “rescue” from Yahweh [divine marriage], but the souls themselves that have been “saved” have absolutely no “knowledge” how to “save” themselves. It is impossible without Yahweh. This then says no soul in a body of flesh can figure out how [“discern”] to “escape” from the “darkness” that reflects the death the paths they are on leads them to. They are “saved” by choosing to sacrifice their souls as the lords over their flesh, so they willing submit to Yahweh’s Will and “come” to Him on their knees. They do not make this choice because their ‘Big Brains’ have figured out it is more profitable to serve Yahweh, because a ‘Big Brain’ would refuse to sacrifice itself as the lord over a body of flesh; it would not allow the “elohim” of Yahweh to possess their souls. Only from utter and complete despair, having become “shaken completely,” do they beg Yahweh for help. The “foundations of the earth” say the prison that a body of flesh makes for a soul have been so “shaken” that the soul is promised eternal salvation after the remainder of life on ‘earth” is done as Yahweh’s servant.

In this verse, the vertical bar reflects the transition point of importance, where “knowledge” is a personal awareness of God and prophets and Sons of man, including Adam and Jesus. All of this is known; but that “knowledge” does nothing more than have a soul in the flesh be misled by false shepherds, who offer simplicity that says salvation comes from religious affiliations and checks written to prove one’s commitment. The vertical bar says most souls who become “saved” “know” of God and Jesus and “know” of Scripture; but they have never taken the time to “discern” the truth. This relates to the “wall” of Amos, which is not plumb. No one can “discern” the truth from “written law” that is in such disrepair that the teachers do not “know” what the truth is. They are ignorant of the truth because their souls have denied Yahweh in divine union; and, none of the leaders have been resurrections of the soul of Jesus, so they are led as Saints to teach the truth so others can be saved.

Verse six then literally translates into English to sing: “I say elohim you [all] ; and sons upon high you [all] entirely .” In this, the use of “they are shaken all” in verse five is implied in the second-person masculine plural here, in “attah” [“you”] and “kol” [“the whole”]. When the first-person pronoun “I” is used to begin this verse, each and every soul possessed by the Yahweh “elohim” that is Adam-Jesus then speaks in that name, as “I.” Because none of the saved souls have “knowledge” or an ability to “discern” for itself, the identification m of “I” says the “elohim” within “says” what the soul-flesh speaks. They (“you [all]”) have become ‘in the name of Jesus” – each a Christ, through the outpouring of Yahweh’s Spirit [His Anointment] on each soul’s ‘wedding day.’ By speaking ‘in the name of Adam-Jesus’ [elohim], all souls in this “gathered congregation” have become “sons upon high,” with “sons” being a designation of the masculine possessing “elohim,” where this possession takes place within souls of both genders in the flesh.

Verse seven then literally translates into English to say: “surely like Adam you [souls possessed divinely in bodies of flesh] you [all] will die ; and as one of the princes you will fall .” Here, the Hebrew construct “kə·’ā·ḏām” can be translates as saying, “like man,” which becomes a statement that all souls born into a body of flesh [males and females] are “humans.” In the same way that Adam was made by the hand of Yahweh and given the soul of an eternal and multipliable “elohim,” that soul born as a “human” on earth [outside Eden] died (after nine hundred thirty years). No “human” can escape the death of its flesh. Where the second segment places focus on “one,” which is then the singularity of Adam-Jesus, as THE soul of Salvation, made by Yahweh for that purpose, Adam was the first of man “princes” that have been saved by submitting their souls to Yahweh and being fused with the “one” soul of Salvation. In this way “princes” can be read as ‘Saints.’ In the same way that Adam “fell” to the earth, so too did Jesus “fall” to the crucifix the Temple Jews forced the Romans to use. This can then be read as the remainder of one’s life in a body of flesh, after having submitted sone’s soul to Yahweh and received His Son’s “elohim,” life becomes the endurance of persecutions by those who reject any soul finding Salvation. That pits the Son of “man” against the sons of “man,” who have sold their souls into demonic slavery.

Verse eight then literally translates into English singing: “[all] you [souls] arise elohim your judge the earth [flesh] ; for you [individually] you will be taken possession , in all peoples .” Here, the command sings as David the “gatherer” of souls to join the “divine congregation.” His recommendation [as the voice of Yahweh elohim within his soul] is “all souls to “arise” and “take a stance” through self-sacrifice to Yahweh, being “possessed” divine by His “elohim.” That command becomes “your judge,” where all the sins of your “flesh” [ “the earth” that imprisons a soul] can only be erased by the divine Baptism of Spirit that comes when one’s soul joins the “divine congregation.” Each individual soul [“you” personally] “will be taken as the possession” of Yahweh, as His wife-soul. As His wife-soul, “you” personally will give spiritual birth to the soul that is the Son of Yahweh – His “elohim.” It is that possession that keeps one’s soul forevermore clean of sin. This is not a circumstance where many people can herd together and say, “Jesus will save us,” where only Jesus was possessed by Yahweh’s elohim. Each and every soul born into human flesh has to make the same commitment to marry Yahweh and serve Him for the remainder of one’s eternal life; or, find the eternal punishment of rejecting His offer of Salvation.

As the accompanying Psalm to the Track 1 Old Testament selection from Amos, this is David singing praise for the same Salvation that all souls must find. Under David, the nation he led followed his lead to commit their souls to Yahweh and become true “Israelites” – those Who Retained [possessed by] Yahweh as one of His elohim. When Jesus responded to the question about an “inheritance of eternal life,” the only “inheritance” human beings find is the death their souls have become imprisoned by. The illusion they call ‘life,’ is merely souls walking the path to death and judgment. Jesus was sent to save the lost souls of Yahweh. If you are to be one of those saved, then you must learn the truth sung in this song of praise that David wrote, while inspired divinely by his elohim.

Language, Psalms, Teaching

Psalm 25:1-9 – Another song of Yahweh elohim

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1 To you, Yahweh, I lift up my soul; [2] elohay, I put my trust in you; *

let me not be humiliated, nor let my enemies triumph over me.

2 [3] Let none who look to you be put to shame; *

let the treacherous be disappointed in their schemes.

3 [4] Show me your ways, Yahweh, *

and teach me your paths.

4 [5] Lead me in your truth and teach me, *

for you are elohe of my salvation; in you have I trusted all the day long.

5 [6] Remember, Yahweh, your compassion and love, *

for they are from everlasting.

6 [7] Remember not the sins of my youth and my transgressions; *

remember me according to your love and for the sake of your goodness, Yahweh.

7 [8] Gracious and upright is Yahweh; *

therefore he teaches sinners in his way.

8 [9] He guides the humble in doing right *

and teaches his way to the lowly.

9 [10] All the paths of Yahweh are love and faithfulness *

to those who keep his covenant and his testimonies.

——————–

I wrote a commentary about these selected verses from Psalm 25 and posted those views in 2021. The title of that article is “Being led to find the truth.” Clicking on that link will allow one to read that commentary. Also in 2021, I wrote another commentary that addresses the same verses in Psalm 25, with that assessment entitled “A sinner’s plea for salvation.” Again, clicking on that link will bring up that article for your reading pleasure. The multiplicity of my observations is due to these selected verses from Psalm 25 being read on Lent 1B and Advent 1 C, with Proper 10C being a third time this reading is made possible for public hearing. To complete this ‘trilogy,’ I will now add additional views, based on it being a selection [Track 2] for the Ordinary after Pentecost season. Please feel free to read the other two and compare them all. Salvation demands such seriousness.

Please take note how the verse numbers presented by the Episcopal Church do not match the reality of Psalm 25. The NRSV (said to be the reference source for the Episcopal Church) clearly shows the numbering that I have placed within brackets, meaning the Episcopal Church has some unknown reason for changing David’s divinely inspired psalm and turning it into their own song. In addition, the NRSV and the Church have mutated “Yahweh” (written six times in these verses) as “the Lord.” Additionally, the words “elohay” and “elohe” are left untranslated, rather than show them incorrectly as “my God” or “the God,” when both Hebrew words are masculine plural constructs. The plural number eliminates a singular “god” as a viable translation. The use of both must be realized as David singing about “my elohim” and “the elohim” that is the divine possessing soul of Yahweh’s Son – Adam-Jesus.

The literal translation of the true first verse sings, “into you Yahweh my soul I will take .” To read these words inversely, the first person “I” is not David, but “Yahweh.” Rather than think any soul in a body of flesh has any power to choose or command to go “into you Yahweh,” the spiritual truth is “Yahweh” is the one who has come “into” the soul of David, so the second-person masculine is the masculine presence of Yahweh. This makes “you” be transformed to identify with “Yahweh,” who has sent His Spirit “into” one’s soul, bring about a Spiritual “you.” That element of a “soul” is then promised freedom from the punishment of death without salvation, by “nephesh” being read as “living being” or “life.” A soul alone in its flesh takes on the feminine essence of the world, but a “soul” resurrected with the ‘twin’ soul of Adam-Jesus becomes the masculine spirituality that become “alive.” This is then the promise of eternal life, due to that presence within one’s “soul,” which will be “taken” by Yahweh in divine union. Thus, this simple verse sings of David’s gladness from have Yahweh penetrate his being through His outpouring of Spirit – his divine Baptism with Spirit (a Messiah or Christ Anointment).

By taking verse two and making it appear to be a continuation of verse one, the Hebrew word “elohay” seems natural to be a reference to the “Yahweh” to whom David’s “soul” was “lifted.” That makes “my God” be a statement of honor to “Yahweh.” However, when “elohay” begins a new verse, it must be taken as a separate focus from “Yahweh.” This use by David then is no different that Moses repeatedly saying, “Yahweh eloheka,” where “your elohim” is exactly the same as David singing “my elohim.” Verse two is then explaining how David’s “soul” was “taken” possession by “Yahweh,” with “into you” being now named “my elohim.”

Following that separated one-word statement (followed by a comma), David sang, “in you I trust not me will be ashamed.” In that, the first-person “I” is the shared identity of David’s soul and his elohim possessing him, as his Lord. The “me” becomes “myself,” where a “self” is David’s soul. The preposition-pronoun “in you” then mirrors verse one saying “into you;” and, that “trust” of divine possession means no “shame” of sin will befall David. In addition, the use of “enemies” is less a statement about Philistines and Gentiles, and more a statement of demons that would tempt David to sin. They will “not triumph” over David’s flesh, because his soul is under the Lordship of the Son of Yahweh – Adam-Jesus.

In verse three, David repeats the word “ashamed,” continuing the theme of verse two. He says those who find shame deal “treacherously” and “without cause.” This reflects how a soul becomes possessed by demon spirit, who then lead those waywardly to do self-abasing acts, bringing shame upon those souls. Here, the theme of Deuteronomy 30 has Moses speaking as a soul possessed by Yahweh and His elohim, to true Israelites whose souls retained the same elohim. The promise of eternal life spoken by Moses was the same “return to Yahweh” that prevented a soul from being misled to sins. In the Gospel reading from Luke 10, where Jesus was asked how to “inherit eternal life,” he spoke of the “written law” in the same was as Moses spoke of following the “commandments written in the book of instructions.” Jesus referred to this in the same was when he said to “love your neighbor as yourself.” That is the spirt “near” Moses spoke of, which is one with one’s soul. There is no external “neighbor” that will love one like Yahweh elohim loves.

Beginning in verse four, David sang a series of verses that spoke of being “taught” by Yahweh. The “teacher” is the oneness in one’s soul that is Adam-Jesus. This relates to the name Jesus was addressed as, which is “Teacher.” In verse five, David sings, “teach me for you elohe of my salvation”. By reading this as “teach me for you,” this sings of submission to an inner Lord and Master that commands one’s soul to make the flesh act in ways that please the Lord and Master, so “for you” speaks of making the teacher happy. To combine “elohe salvation,” this becomes metaphor for Jesus (as well as Adam), whose purpose by Yahweh is to teach lost souls, so those souls will be saved from eternal ruin.

In all, this accompanying Psalm to the Track 2 Old Testament selection from Deuteronomy 30 sings a parallel song of serving one’s elohim, after divine union with Yahweh. It is an important Psalm to learn, as it will be read three times in the lectionary cycle. David’s songs of praise always name Yahweh specifically, while also identifying the elohim that does not mean a nebulous and external “God.” It is important for those souls seeking eternal salvation to see the shame in their own laziness and unwillingness to study Scripter and be led by an inner voice that leads one to find the truth. This is how realizing “the truth shall set you free” is talking about marriage to Yahweh and being where the soul of His Son is resurrected means the truth shall be known; and, that knowledge will free one’s soul from a judgment of death, given the promise of eternal life.