1 Hallelujah! Shine YAH!

Praise Shine Yahweh, O my soul! *

[2] I will praise shine Yahweh as long as I live;

I will sing praises lelohay while I have my being.

2 [3] Put not your trust in rulers, nor in any child of earth, *

for there is no help in them.

3 [4] When they breathe their last, they return to earth, *

and in that day their thoughts perish.

4 [5] Happy are they who have se-el of Jacob for their help! *

whose hope is in Yahweh elohaw;

5 [6] Who made heaven and earth, the seas, and all that is in them; *

who keeps his promise for ever;

6 [7] Who gives justice to those who are oppressed, *

and food to those who hunger. 7 Yahweh sets the prisoners free;

[8] Yahweh opens the eyes of the blind; *

Yahweh lifts up those who are bowed down; 8 Yahweh loves the righteous;

[9] Yahweh cares for the stranger; *

he sustains the orphan and widow, but frustrates the way of the wicked.

9 [10] Yahweh shall reign forever, *

elohayik, O Zion, throughout all generations. Hallelujah! Shine YAH!

———————

I have posted about this Psalm 146 three times prior. I advise those who are interested in what this Psalm 146 says to review the links to those three commentaries. The postings are as follows:

October 2021: Psalm 146 – Same song, Elijah verse

September 2021: Psalm 146 – Praising Yahweh as a reflection on Naomi and Ruth

August 2021: Psalm 146 – Praise Yahweh

All are the same verses, sung aloud in the Ordinary after Pentecost season for Year B. Psalm 146 is also scheduled to be sung aloud on Proper 5 Sunday, in the Year C, but the year 2022 had Trinity Sunday (the first Sunday of the Ordinary after Pentecost season) be on the equivalent of Proper 6, with no Proper 5 readings scheduled in 2022. Still, the point that must be seen in this (along with an absence from the Year A schedule) is this song that places focus on Praising Yahweh! (more accurately Shining Yahweh! from within one’s soul) is an advanced lesson, whose repetitiveness makes it vital to understand.

As the only public singing of this Psalm 146 in Year C for the calendar year 2022, it becomes important how it is companioned now with the Amos 6 reading selection, when Yahweh spoke through His prophet about the laziness of the wayward. That desire to sleep in beds of ivory, while devouring the souls of those putting their trust in false shepherds that wear fancy robes, high hats and carry ornate shepherd’s crooks (never been used to save any souls), this Psalm 146 warns the truly faithful to not follow the liars and cheats of the world.

In verse one, the main focus must go to David singing “nap̄·šî,” where this construct is the feminine (the “soul” – from “nephesh”) and “of me” or “mine,” which is stating the femininity of an eternal “soul” (masculine, as spiritual, non-material) in a body of flesh, where “my” is a statement of the flesh possessing the “soul” – not the other way around. This then makes the repetition of “shine YAH!” and “shine of Yahweh” become a statement that a “soul” alone is incapable of “shining” (therefore “praising” as well) as a feminine entity, a “soul” alone in its body made from the physical realm.

The ability to “shine” – from the word “halal” being an imperative masculine plural – comes from “YAH,” as “of Yahweh,” with both words in Hebrew being masculine singular nouns, denoting the spiritual allowing the material to “shine” a spirituality that is unseen physically, but depicted in Christian religious artwork as a halo. No leaders of temples or synagogues or cathedrals or churches can lead a soul trapped in a body of flesh to emit a divine radiance – the “shine” – as this is an individual commitment between the feminine soul and the masculine Yahweh. It says “to shine of Yahweh” is to be spiritually married to Him, so the outpouring of His Spirit upon one’s “soul” forever is the only way this “shine of Yahweh” can manifest.

In verse two the repetition if the first-person constructs that sing, “I will shine” and “I will make music (to Yahweh).” In that the first-person is a combined spirituality that is the masculine Spirit of “I Am” and the feminine soul that is the sacrificial “I” that receives the Spirit. This is then singing of a union of two as one, where this union brings the promise of eternal “life,” which is guaranteed by the offspring of that divine union, which is “to my elohim I gain my continuance.” The Spirit makes it possible to receive the seed soul of the Son, who merges with a soul forever, making a soul be saved as a reproduction of Yahweh’s Son of love.

It is after David sings two verses about “shining Yahweh,” through the presence of his “elohim” within his “soul” that David then warns of the dangers of following the lead of those who would steal that “shine of Yahweh” away.

While beginning verse three singing “not will put your trust in nobly inclined” humans berobed in the finest cloths, David sings loudly, “in the son of man.” In that, those who will falsely lead souls away from “shining Yahweh” will be deemed “sons of men,” denoting their obedience to bloodlines and souls trapped in sinful bodies of flesh. However, the double edge of that cutting segment says, “in the Son of Adam,” where the Hebrew word “’ā·ḏām” is the name of the Yahweh elohim of Genesis 2, when the divine priestly Man we call Adam was created by the hand of Yahweh. This segment then places a name on what David called “my elohim.” To this name, David then sang, “nothing else offers salvation;” and, here it is vital to know the name “Jesus” means “YAH Saves.”

In verse four, David sings about his inner “elohim” of “salvation.” When one sees “in the son of Adam,” where the preposition indicates this inner union with David’s soul, he then explains this phenomena of “the son” resurrecting there. He sings, “it departs his spirit it will return it to the flesh,” where the Hebrew word “adamah” means “ground, land,” this is metaphor for the material real where souls inhabit bodies of flesh (not ground or land). When the soul is seen as that “returning,” then “it departs” refers to the death of Adam’s flesh, which took 930 human years to accomplish, after the departure from Eden. It is then not the flesh of “the son Adam” that “will return,” but his “soul,” which will divinely possess a soul married to Yahweh, joining with that wife-soul in its body of flesh. This “return” will bring an eternity of “day” – the light of truth within – that will keep a host wife-soul from ever ‘perishing” of soul. Like Adam, when the death of the flesh comes, then the soul will be released to do the work of the Father, as He sees fit.

Verse five then begins with the Hebrew word “esher,” which means “happiness, blessedness.” The construct leads one to sing “blessed” as the first word of this verse. Here, David wrote a vertical bar of rest, which forces the singer to contemplate this word “blessed.” The insight comes from the Greek written by Matthew, which told what Jesus spoke on the mount by the sea, called the Beatitudes. They are called that because the Latin word “beātī” means “happy, rich, or blessed” (plural adjective). The Greek word written by Matthew is capitalized, as “Makarioi” (plural adjective), meaning “happy, blessed,” and implying “to be envied.” The capitalization of the Greek elevates this word to a divine level of meaning, which is “shining Yahweh.” The word then goes much higher than a word of human emotion (as “happy” or even “blessed”), so it should be read as Jesus explaining the attributes of “Saints.” Thus, David’s mark of pause to reflect on “blessed” relates to the “day” light of truth that “shines Yahweh” that is Yahweh’s “plan” to keep His souls from “perishing.” They avoid that fate as being “sainted.”

Following the mark of pause, David sang, “this el of supplanter it needs a helper.” In this, the singular construct “še·’êl” says “the soul” of a body of flesh acts as royalty, as a “god” that always runs into trouble, attempting to “supplant” the possessions and material things of others, to claim as one’s own. This is the guilt of sins heaping up to a debt that must be repaid; and, the only way to repay that debt is to join spiritually with “a helper.” This is the Advocate Jesus promised to send to his disciples who served Yahweh. That coming is then sung to be “his hope in Yahweh his elohim.” This says the “hope” of sins being forgiven comes from divine union with Yahweh’s Spirit, so “his elohim” (“the son of Adam”) will be sent as the savior.

In verse six, David sings about the power of Yahweh. As the Creator, David wrote the Hebrew construct “‘ō·śeh,” rooted in “asah,” meaning “making.” David then wrote a vertical bar of pause for the singers to reflect on this “Yahweh elohaw” that ended verse five. That says “Yahweh His elohim,” which is the Son “made” on the seventh day, after Creation was ended. In Genesis 1:1a, Moses had written (translated into English), “in the beginning created elohim.” This says Yahweh Created all the elohim of Creation, so spirit, angels, gods, laws, and souls did the work that Yahweh planned. Those “elohim of His” are those ethereal beings that were “making” everything; so, everything is “made” was of the plan of Yahweh. Following the vertical bar of pause, David sang of “heaven” and “earth,” which becomes metaphor for “souls” within “flesh.” The totality of mankind (created on day six, unlike Adam) is then a ‘sea” of these souls within flesh. Mankind is then like the fish of the sea, who breathe the least breath of Yahweh to live; so, like the fish of the sea, mankind must be caught by souls in flesh possessed by the Yahweh elohim that is Adam-Jesus – the “son of Adam.” Once caught, those would will be led to the altar of marriage (if willing and loving), where the “truth can be kept in them forever.”

In verse seven, David began with the same word as that beginning verse six (“ō·śeh”), but then he added the word “judgement” to “making,” before placing another vertical bar marking pause for reflection. By being filled with the “truth” that comes into one’s “soul and flesh” (“heaven and earth”) from Yahweh’s elohim, this is “making judgment” an event that a soul can face securely, or with great fear. Following the vertical bar, David wrote the Hebrew construct that places focus on “those who are the oppressing,” which are those souls who reject divine union with Yahweh, making their own souls be the lords over their flesh, seeing themselves as gods. It is they who “oppress” those other souls trapped in bodies of flesh, by leading them to believe there will be no harsh “judgment” to come. Thus, it is they who are “making judgment,” based on lies and half-truths.

Following a comma mark of separation, David then sang of the masculine soul (the son of Adam) that is “giving bread to the hungry.” While modern pastors and priests can take such words and see it as the duty of a religious organization to collect “food” donations and open “bread lines” for the poor, this is missing the intent. In the same way Jesus said, “Give a man a fish and feed him for a day, but teach a man to fish and you feed him for a lifetime,” the purpose of pastors and priests is to offer spiritual food (the truth of Scripture) to seekers (“the hungry”), sos they can be led to themselves seek the truth of Jesus, through divine marriage to Yahweh. That will transform a lost soul into a saint, who will be transformed in that way to serve Yahweh as His Son on earth. It is then from such commitment (divine marriage forever) that David sang, “Yahweh is giving freedom to those in bindings.” This “freedom” is the promise to a soul for eternal life beyond the grave, as a saintly servant in the name of Jesus who saves other souls in His name.

Next, David begins verse eight with the singular word “Yahweh” (“יְהוָ֤ה”), followed by the placement of a vertical bar of pause. This makes one place reflective focus on “Yahweh” as the only way a soul that is bound in flesh, which is wrapped with the “bindings” of sin can be “freed” from repeating that eternal soul’s “imprisonment” in the worldly realm, away from “Yahweh” forever in His spiritual realm. Relative to the “truth” being told, David then sang of “Yahweh” – “opening the eyes of the blind,” which is as Jesus said to many, “you have eyes but cannot see.” The translation “of eyes” is assumed, as this fits the following “of the blind,” but in reality the “opening” is not physical (as making “eyes” see the “truth”) but spiritual. The “truth” is ‘seen’ through divine inspirations, such that the written word does not readily make the “truth” visible to the naked eyes reading those words. The inner “elohim” must whisper this truth to the mind’s ears, which project the “truth” onto the written word with the mind’s eye.

David then sang in verse eight, “Yahweh raises up those who have bowed down.” This is not a statement about religious ritual, where souls trapped in human flesh believe intellectually that they are born special and can do no wrongs on earth, as long as they enter holy buildings, where false shepherds and hired hands are employed, who then direct the believers to kneel before an altar and pray prayers from a book or scroll … mindlessly and without emotional commitment. The “truth” meant by “bowing down” is a soul kneeling spiritually at the altar of divine union, when that soul will become the wife-soul of Yahweh, receiving His outpouring of Spirit, so one’s soul will be pure and able to receive the soul of His Son, resurrecting there within. Thus, David sang of “Yahweh loving the righteous,” where “loving” is the bond of total commitment, where a soul self-sacrifices out of ‘love” for Yahweh, who then are given His “love,” as the Son’s soul resurrected within a wife-soul. It is the presence of the Son’s soul that leads the “sojourner” to change its path and walk “righteously.”

David then again begins verse nine with the word “Yahweh” (“יְהוָ֤ה”), which he also then followed with a vertical bar of pause. David then sings that “Yahweh” – “watches over sojourners,” who are eternal souls “traveling” from body of death to body of death, until “freed” from that cycle, through divine union with Yahweh, becoming His Son resurrected in flesh. Each of those lost souls are then said to be “fatherless and a widow,” which says their most holy Husband has died to them and they have no Son in His name to be their redeemer. At this point, David sang of “Yahweh,” – “he will return them,” – which sings both of the repetition of reincarnation of souls “returning” to the material realm, while also singing the wonder of a soul being found by a saintly priest, who has those lost souls “returning” to be one with Yahweh, in divine marriage of their souls to His Spirit. This then happens to ‘those who sojourn the paths of the wicked,” when “Yahweh” will “bend their course,” or turn their paths “upside down,” so the “criminal” can become lawful (out of love).

In verse ten, David begins with the words that say, “will reign Yahweh.” Here, he again posted a vertical bar mark of pause and reflection. From seeing the end of verse nine speak of “the journey of the wicked will be bent,” we can now confirm that the change of course will be relative to a future course coming, when “will reign Yahweh” over all souls who marry with His Spirit. This means a total and complete subjection of self-will and self-ego, so a soul will never ‘think’ it is an equal to Yahweh. Yahweh “will reign” as King, just as Yahweh told Samuel (when the people asked for a king to be like other nations), “I Am their King.” Yahweh commands and His wife-souls respond, “Yessir, with love to You Master.” David then sang, following the vertical bar of pause, “forever.” This is a statement of eternal salvation, saying that a soul has “returned” to be one with Yahweh and will “forevermore” serve Him as a Yahweh elohim, in the name of His Son.

Following a comm mark of separation, this “foreverness” is confirmed to be as a Yahweh elohim, as David sang, “your elohim” (from “elohayik”). To this, David added “Zion,” which is a word that means “dry place.” This “dry place” is then “to all the generations,” which becomes a statement that Yahweh is not related to any souls trapped in human bodies of flesh, based on a bloodline or a lineage of physical birth. This means “a dry place” is the emotionless flesh that is devoid of spirit relating it to Yahweh, when only a lost soul animates dead ground to mimic life. This then says “your elohim” is the flow of Yahweh’s Spirit that relates all lost souls to Him, which is then the symbolism of the blood of the lamb on a doorway and the blood of Jesus metaphor for that symbolism, where his blood was spilled and run dry in death on a cross. Likewise, all lost souls must bleed their self-egos dry, so they can open their souls to receive the Spirit and be saved. It is at this point that David again sang, “shine YAH!” The flow of the blood of a Christ comes into a wife-soul of Yahweh when it has become reborn in the name of the Son. Then, it can “shine of Yahweh,” as that Son again on the earth in ministry, in new flesh that has been purified forevermore.

Here, with the lesson of Psalm 146 presented, it is important to look back at my reproduction of the reading above, where verses six through ten have many bold references to “Yahweh,” which routinely is translated into English as some generic “Lord.” Beginning in verse six, David placed vertical bars at the beginning of all verses following. To look simply at those words that are supposed to be paused and reflected upon, the following is sung by David:

6 “him making ׀”

7. “him making judgment ׀”

8. “Yahweh ׀”

9. “Yahweh ׀”

10. “shall reign Yahweh ׀”

Relative to this Psalm 146 being chosen as the companion to the Amos 6 reading selection (Track 2), it should be seen that David is likewise making it a clear warning that it is much easier to do nothing that seeks eternal salvation, when one is born as a baby and told, “You are special and can do no wrong in God’s eye.” These five places where David makes the singer pause and reflect says, “You have to be made special by a relationship with Yahweh. That relationship begins by realizing unrepentant sins will bring a surprise judgment from Yahweh. Yahweh is the only way. Yahweh is the only one who can wash away sins. To have that purification as repayment of past crimes against the Law, you must fully submit before Yahweh and serve him in your cleansed flesh – as His Son reborn anew – or salvation will not be found.” The name “Jesus” must be understood to mean “YAH Saves.” Jesus does not save. Jesus was Adam, who was made by Yahweh for the purpose of saving lost soul; but to do that, Adam had to die in the flesh, so his soul could be released to serve the Father, as the Son of Adam being resurrected in new flesh throughout the ages. Submission unto Yahweh in divine marriage does not allow any soul to ‘think’ “There can only be one Adam and one Jesus, because Yahweh cannot make one soul return as the same soul in different flesh.”

1 By the waters of Babylon we sat down and wept, *

when we remembered you, O Zion.

2 As for our harps, we hung them up *

on the trees in the midst of that land.

3 For those who led us away captive asked us for a song, and our oppressors called for mirth: *

“Sing us one of the songs of Zion.”

4 How shall we sing Yahweh song *

upon an alien soil.

5 If I forget you, O Jerusalem, *

let my right hand forget its skill.

6 Let my tongue cleave to the roof of my mouth if I do not remember you, *

if I do not set Jerusalem above my highest joy.

7 Remember the day of Jerusalem, Yahweh, against the people of Edom, *

who said, “Down with it! down with it! even to the ground!”

8 O Daughter of Babylon, doomed to destruction, *

happy the one who pays you back for what you have done to us!

9 Happy shall he be who takes your little ones, *

and dashes them against the rock!

——————–

Verse 1: “above streams gate of God [Babel] , there we dwelt also we wept ; until we remember the dry place [Zion] .”

This is a profound statement of reincarnation. Our souls are sent to the earthly realm by Yahweh, as prisoners locked in that lower state of being until “we remember the dry place.” This “dry place” is a state of submission and commitment in divine marriage to Yahweh, where we self-sacrifice for a “higher” cause: “above streams” that flow from the Spirit in divine marriage and the coming of the soul of Yahweh’s Son to possess our souls in its flesh and become our Lord to salvation. When this state has not been “remembered,” then at death our soul is released for Judgment, where for a brief time (time does not exist in the spiritual realm) “we dwelt,” before “we wept” when our sins of the flesh bring forth a judgment of return to the prison of flesh that simulates life when a soul is present, but always is death animated, until it returns to its natural state. The “dry place” means each soul is called to be “Zion,” shunning the lures of a sinful world, while the hidden flow of Spirit within our souls keep us prepared to serve Yahweh and earn a return to eternal life in the spiritual realm.

Verse 2: “above the willows a trapped soul in the midst of ; imprisoned souls have been hung up , our harps .”

Here, the use of “willows” (“arabim”) is symbolic of the “hopes” of redemption and salvation that are infused within each soul, although that inner quest implanted to seek Yahweh is most easily forgotten. [Willow Place for Women] This means “the willows” are relative to the “remembering the dry place” of verse one. Each soul trapped in a body of flesh takes on a feminine essence, whereby “she” (the third-person feminine singular written in “bə·ṯō·w·ḵāh”) has been replaced as “a trapped soul.” The “midst” is the body of flesh, which is beneath the masculine realm of spirituality and Yahweh.

This is again repeated in “imprisoned souls,” where the first-person common plural written into “tā·lî·nū” is reference to the “she” prior (before the semi-colon mark). The aspect of being “hung up” is dual in nature, as it indicates a method of execution to death (by “hanging”), while also making a statement of “suspension” in the material realm, when a soul is natural to the spiritual realm. We are “hung up” souls by the lures of sins, which make us forget our inane quest to seek salvation. The element of “our harps” or “our lyres” is the tunes we play our life to. Either we will be like David and “suspend” his “harp” over his bed, so he can sing the praises inspired by Yahweh within (His Son’s soul), which become songs that lead other souls to divine marriage to Yahweh; or, we fiddle away our lives, plucking on the strings that please our selfish wants of material gains.

Verse 3: “for there he asked of us those being taken captive word songs and those wasting us mirth ; he sings to us in the songs of a dry place .”

This verse sings of the figurative “streams of the Negev,” which are not visible in that dry place, but underground. This states the forgotten request made by Yahweh to souls returning to the material realm, which asks them to remember. This is then the written “word” of Scripture, to which the children of Yahweh will be taught; but it is from these dry words that “songs” of praise come from. This has to be a direct relationship established by Yahweh and “those” souls, as teachers not so connected will be “wasting us” who depend on them for our souls to find “mirth.” They, instead, will find “happiness” in misleading soul, sending them away from Yahweh and keeping them from remembering their goal set before them. When an individual soul hears the “songs sung” by divine inspiration (as did David), then that soul will flow with the Baptismal Spirit and its ever living waters unseen, but streams within the soul.

Verse 4: “how we will sing the song of Yahweh ; above , land foreign .”

Here, it is important to be aware of the punctuation marks, as it is easy to discount them and rewrite that written in a paraphrase that leads away from the truth. The first segment sing praise that is made by the wife-souls “of Yahweh,” who will be the only ones hearing the lyrics of His “song” of inspiration. As ministers in the name of His Son, those saints “will sing” in the same manner as did David and all the prophets. The semicolon mark separates that from a new statement that is relative to these wife-souls “singing His sons,” which simply states “above” or “over.” This is a word (“‘al”) that denotes a higher realm as the source of these divinely led “songs.” This word is written four times in this Psalm 137, with it being the first word written in verses one and two. The comma mark of separation that follows “above” then says “land foreign,” which must be read metaphorically, such that “land” is the material realm, therefore representative of the flesh surrounding a soul. This then clarifies “above” as the spiritual source of the “songs sung,” with the fleshy brain having nothing to do with the origin. To mimic such songs would produce lies and false lessons, without divine inspiration being the origin. This means the spiritual meaning of the “sons sung” coming from Yahweh have “foreign” meaning to those who live only in the flesh, denying marriage to the Spiritual.

Verse 5: “if I will forget you teaching peace [Jerusalem] , she will forget her right hand .”

This verse must be read as an explanation of “land foreign” or “flesh alien” to Yahweh. The Hebrew word “im” means “if,” thereby presenting a scenario of choice, where options are available. This is a statement relative to verse one singing “until we remember,” where “forgetting” is part of the process that covers a soul in its flesh with sins. The meaning behind the name “Jerusalem” (“yə·rū·šā·lim”) is “teaching peace,” where the word “peace” (as spoken by the resurrected soul of Jesus to his disciples in hiding – “Peace be with you” – actually translates as “wholeness” [from “Eirēnē”]. This means “teaching peace” is the purpose of Scripture, understood by Yahweh singing songs of inspiration to a soul in its flesh, led by the soul of His Son. To “forget” these lessons that were prior to reincarnation, which leads to “weeping,” from “forgetting,” the “she” (third-person feminine singular construct “tiš·kaḥ”) “forgetting the right hand” is a statement about a soul’s failure to receive the Spirit and the resurrected soul of the Son, sent to be Yahweh’s “right hand” extended into the worldly plane. This is “forgetting” to become reborn in the name of the Son, and go forth into ministry in that name.

Verse 6: “she will keep close my tongue ׀ to the palate if you will not remember I if not I will ascend in teaching peace ; above head of my mirth .”

In this verse is placed a vertical bar, which is a signal to pause (as a musical direction), where reflection must be made on singing “she will keep close my tongue.” The third-person feminine singular makes the focus be on the soul within a body of flesh, which is of feminine essence, having forgotten to submit to Yahweh in divine marriage and let the eternal soul imprisoned on the earth to be released spiritually as a possession of Yahweh (the masculine essence). To have the ”tongue kept close” means to silence it, so it cannot speak the truth of Scripture as a minister in the name of the Son. This then leads to a focus on the “palate” or “the roof of the mouth,” which implies the spiritual has been silenced by “tastes” preferred from the world. Here, a double “if” scenario says “not remembering” the goal set for a soul by Yahweh (prior to rebirth in the flesh) will not only lead to a life where sins must be forgiven, but the scenario where known sins will be one’s worldly addictions, keeping one’s soul from “ascending” in divine union, with repentance cleaning away sins through Baptism of the Spirit, so the soul of the Son can lead one’s soul in ministry – “teaching peace” to other lost souls. The “if” scenarios say salvation is “above,” where Yahweh’s spiritual realm must be welcomed into one’s “head,” so the Son becomes one’s Lord. “If” not, the “head” is led by a fleshy brain that lusts after those illusions of the lower realm. The “if” determines the type of “mirth, joy, or happiness” one’s soul seeks.

Verse 7: “remember Yahweh ׀ not the sons of red [Edom] , the day teaching peace them saying they naked ׀ bare ; until , his foundation to her .”

In this verse are two uses of a vertical bar, forcing the reader to paus and reflect on that written prior. David began by saying “remember Yahweh,” where the pause needs to be seen as a reflection of the “if” scenario stated in verse six, where the opposite of “forgetting” (“not remembering”) is now explained as “remembering Yahweh” is a soul’s goal in an incarnated stated of being. Following the vertical bar, David stated the other “if” scenario as what “not” a soul does, when it “remembers Yahweh.” Here, David writing “not the sons of Edom,” where “Edom” is the nation of Esau, the brother of Jacob, who was given his name because his skin was ruddy, means “not” to remember “the sons” of the flesh, whose skin tone in the sun will turn “red.” This exposure to “daylight” is then said to “not” be for doing things of the flesh in the light of “day,” but to “remember Yahweh” means to have the truth of the light of “day” be the inspiration shining upon one’s soul, leading it to be “teaching peace,” not known for one’s physical attributes. The second vertical bar comes after one of two use of “arah” (construct “‘ā·rū”), which means “to be naked or bare.” The first use makes one pause and reflect on the physicality of being “naked” in the sun of “day,” where the repeated use of the same word means to “bare” one’s soul to Yahweh Spiritually. The use of a semi-colon says the same theme is continued (exposure to Yahweh’s Spirit), while going in a different direction. This says simply, “until,” which means there is no fixed timeframe for this exposure. A committed soul married to Yahweh will endure forever in His light of truth, with that truth coming in the resurrection of the Son’s soul adjoining one’s soul, becoming the “his foundation to her.” It is from this possessive “foundation” that a soul is then able to be “teaching peace.”

Verse 8: “daughter gate of God [Babel] , she having been ruined blessedness he will complete you ; it recompense , as she has dealt fully with us .”

In this, the femininity of a soul in a body of flesh is called a “daughter.” Then, we have a repeating of “Babel,” last read in verse one, meaning “gate of God.” Rather than read this “gate” as an entrance to “God,” like the gate forbidding souls from entering Eden, guarded by the cherub Uriel – “Uriel is often identified as a cherub and the angel of repentance. He “stands at the Gate of Eden with a fiery sword” (Wikipedia) – the “gate of God” should be seen as a forbidden point of entry, requiring an angelic escort to get into Yahweh’s presence. It is this “daughter” (the feminine essence of the material plane) that must be “destroyed” or “ruined,” before a soul can reach a state of “blessedness,” which is a soul’s marriage to Yahweh and the outpouring of His Spirit that cleanses a soul of the “daughter” (much like the laws of women needing to bathe clean after their periods, before be allowed into a sanctuary), so the soul (a masculine, thus eternal essence) can be released to pass the “gate of God.” When David sang, he will complete you,” this is like the aspect of “peace” meaning “wholeness.” When a soul is sent into the worldly realm, it becomes incomplete, as separated from Yahweh. The goal (we recall) is to “remember Yahweh.” To “remember Him” means to be made “complete.” The “recompense” is then the payment a soul must pay for being cleansed by the Spirit of Yahweh, allowing one beyond His gate. This making “amends” means service to Yahweh, in the name of His Son, in ministry leading others to hear the truth of Scripture. That becomes the meaning of “she has dealt fully with us,” as “she” (the second-person feminine singular) is a priest in the name of the Son, with “us” being those in need of salvation.

Verse 9: “blessedness ׀ he will take possession and he shatters her children , into the mountain .”

Here, a vertical bar follows a repeating of the word “blessedness” (“’aš·rê”), which was stated in verse eight. The signal to pause and reflect on this meaning, where many read “blessed” and “blessedness” as an attribute of Yahweh, it is only souls that find their ways to married Yahweh that become “blessed” by Baptism by Yahweh’s Spirit. In the Greek word meaning “blessed” (“Makarioi”) is repeated in the verses of Matthew 5 that are called ‘The Beatitudes’ (from the Latin “Beato,” which means “blessed, lucky”). The meaning of one who finds this “blessedness” of Yahweh is a saint in the name of His Son. Thus, when we read “he will take possession,” this is the dual possession of Yahweh owning His wife-soul, while also the possession of His Son’s soul over the host soul in its body of flesh. The word “olel,” meaning “a child,” should not be seen as physical “children,” but the judgment of future “infants” into which a soul will be reincarnated, if it remains a “daughter” of sins. For those “children” to be shattered” means Baptism by the Spirit will wash them all always. To then read “into the mountain,” this is the soul of Yahweh’s Son becoming the Lord over the soul-flesh he possesses. His strength is the “mountain” that “dashes” any future sins from being born to a soul saved.