Category Archives: Psalms

Language, Psalms, Teaching

Psalm 125 – Surrounding a soul with Yahweh to turn aside crooked ways

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1 Those who trust in Yahweh are like Mount Zion, *

which cannot be moved, but stands fast forever.

2 The hills stand about Jerusalem; *

so does Yahweh stand round about his people,

from this time forth for evermore.

3 The scepter of the wicked shall not hold sway over the land allotted to the just, *

so that the just shall not put their hands to evil.

4 Show your goodness, Yahweh, to those who are good *

and to those who are true of heart.

5 As for those who turn aside to crooked ways,

Yahweh will lead them away with the evildoers; *

but peace be upon Israel.

——————–

This is the Track 1 accompanying Psalm that will be read aloud in unison or sung by a cantor on the fifteenth Sunday after Pentecost [Proper 18], Year B, according to the lectionary for the Episcopal Church. If Track 1 is chosen, this song of praise will follow a reading from Proverbs, where Solomon wrote, “A good name is to be chosen rather than great riches, and favor is better than silver or gold.” They will precede the Epistle reading from James, where he wrote, “For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, and if you take notice of the one wearing the fine clothes and say, “Have a seat here, please,” while to the one who is poor you say, “Stand there,” or, “Sit at my feet,” have you not made distinctions among yourselves, and become judges with evil thoughts?” All will accompany the Gospel reading from Mark, when Jesus entered a home in Tyre [Sidon] and then told a Gentile woman whose daughter had a demon spirit, “Let the children be fed first, for it is not fair to take the children’s food and throw it to the dogs.”

This is another of David’s “Songs of Ascent,” which means it would have been a ritual song of prayer as Israelites slowly walked up the steps carved into Mount Ophel, in the City of David, going to the Tabernacle to pray or make offerings. In these five verses, David had the Israelites sing the name of their God, writing “יהוה” four times, which transliterates as “Yah-weh.” That Hebrew name, “Yahweh,” does not translated into English as “Lord.” A “Lord” is anything or any spirit that controls a soul and its body of flesh. In the accompanying Gospel reading to this Psalm is the story of Jesus healing a Gentile daughter, one who was possessed by a demon spirit. That demon spirit was the girl’s “lord.” Therefore, that generic term is an insult to Yahweh; and, I have restored that usage in the above English translation.

Verse one literally translates into English as such: “those who trust Yahweh ; like mount Zion cannot be moved , forever dwells .” In this, the root Hebrew word translated as “those who trust” is “batach.” According to Strong’s Exhaustive Concordance, the meaning of this word is: “A primitive root; properly, to hie [an archaic word meaning “quickly go”] for refuge.” This says “those who trust” do more than just see Yahweh as an icon or statue erected in the public square, but know Him by name and experience Him as real, protective, and worthy of complete trust. David then sang this “trust” in Yahweh was “like mount Zion,” which brings two words together, where each must be seen individually as important.

Frist, a “mount” comes from “har,” which can mean a “mountain” or a significant “hill.” This is not specific, but a general state of elevation. From a “mount” one is strategically advantaged, because the high ground offers a greater scope of vision, where movements can be seen in advance of them reaching where one is. Thus, the “trust” establish is “like” being able to see things that commonly would not be seen beforehand, so preparation becomes possible, avoiding the regrets that come from hindsight. Second, David used the word that is translated into “Zion,” which is “tsiyyon.” This is read as the proper name of Mount Zion, which was the “hill” that naturally formed the initial boundary for the City of David. However, that specificity needs closer examination.

The City of David was situated between two rock outcroppings that are called Mounts Ophel [to the north] and Mount Zion [central and to the south].

The word that is most closely related to “zion” (in Hebrew – “sayon”) means “dry place, sign post, or tradition.” However, the name of Zion is thought to have preexisted the Israelites, such that the name of the place is relative to a “fortress,” with the Arabic root (“s-w-n”) meaning “to protect or defend.” [Abarim Publications] This takes one’s mind back to Jerusalem having been named Jebus, ruled by the Jebusites, whose “fortress” was what David took to be his city. It was there that David determined to move the Ark into the Tabernacle placed high upon Mount Ophel. Therefore, David is singing about the “trust” a soul has in Yahweh being the same elevated protection of a “fortress” that has both physical and spiritual elements.

When one recalls the Jebusites were most likely Yahweh elohim chosen to defend the Israelite peoples in the land promised to them by Yahweh, David is now singing about the Israelites having received the same elohim protection through their own souls’ having placed their “trust” in Yahweh – through divine marriage to Him. This is the insight that comes from the word that singularly has meaning – “Zion.” It is the name of holy ground; and the flesh of a soul married to Yahweh becomes holy ground, which is elevated “like a mount.”

When David then sang out this protection “cannot be moved,” this was less about the physical strength and immobility of the specific place Mount Zion is [the City of David], because David took that “fortress” to make it his city. By changing hands it “moved.” The permanence is then more about a soul having united with Yahweh’s Spirit, which last forever; and, that presence cannot be removed from one’s soul, once joined in holy matrimony. This is why every time David sang “lə·‘ō·w·lām” (“olam”) in one of his Psalms [meaning “long duration, antiquity, futurity,” translated as “for ever”], this sings of eternity. Eternity is a statement about Yahweh joined with a soul that has been promised a release from captivity in the physical realm.

In realizing the depth of meaning that comes from the first verse in this Psalm, it should be seen that those who translate the Hebrew text Psalms of David have a tendency to give names to them, which relate to the first verse verbiage. The BibleHub heading identified Psalm 125 as “So Yahweh Surrounds His People” (my restoration of “Yahweh,” replacing “the Lord”). The NRSV calls this song “The Security of Yahweh’s People” (same here, with “Yahweh” replacing “God”) and the NASB calling it “Yahweh Surrounds His People” (ditto as with BibleHub). All of this “security” comes from Yahweh “surrounding” the souls of His wives [animated human flesh], making them be “fortresses” of Yahweh upon the earth.

With these intuited titles seen, verse two then literally sings, “Jerusalem , as the mountains surround so surrounds Yahweh his people , from now until forever .” Here, it can be seen that the focus placed on eternity is repeated (from “‘ō·w·lām”). When the metaphor of verse one was “like a mount,” now it is “as the mountains surround.” This is where some titles reflect this encompassing presence of Yahweh. As for “Jerusalem,” the meaning behind the name says, “In Awe Of Peace, Teaching Peace.” [Abarim Publications] It must be realized that Melchizedek was the King of Salem, who resided in the fortress city of Salem, a word that means “peace” (from “shalom) or “to be or make whole or complete” (from “shalem”). Thus, the segregation of this word, as a one-word statement, says it represents the place that was the City of David, but more importantly the place on the earth where heaven touches, bringing a soul great contentment as where shelter can be found. This protection is enveloping, as the presence of God’s love being one with one’s soul.

Verse three then literally sings in English, “for not shall rest the scepter of wickedness , upon the allotment of righteousness intend not to send the righteous to iniquity their hands .” Here, the Hebrew word “šê·ḇeṭ” (“shebet”) is translated as “scepter,’ when the word can also mean “rod, staff, club, and/or tribe.” The use as “tribe” brings in the divisions of Israel, as the descendants of the different sons of Jacob, where David was a son of a Jesse, from Bethlehem, a town in Judah, a Tribe of Jacob. That lineage made David a Judean tribesman that ascended to be king of both Judah and Israel. As the second King of Judah, David sang that Yahweh’s eternal promise to the children of Israel [meaning the elohim that elevated Jacob from sinner to saint] was only to those who would transform from wickedness to righteousness. Therefore, no ruler of those people could ever be less than Yahweh – His surrounding presence of divinity – or it would become ruled by “wickedness.”

In the second half of this verse, the traditional translation is to intuit “land” into the word “gō·w·ral” (from “goral”), which simply means “a lot (for casting).” The NAS Exhaustive Concordance shows this same word being translated Biblically into these meanings: allotted (2), allotted portion (1), choice (1), land (1), lot (53), lots (15), lots and the lot (1), and territory allotted (2). Only in a few instances is “land” made the focus. The “allotment” is not intended to be placed on property in the material universe, but on “righteousness.” That state of being is opposed to anything less than, which is then “wickedness.” While the twelve tribes of Israel were allotted divisions of land, by casting lots, none of those “tribes” of people were given land by peoples who already lived there. Their presence was allowed (allotted) by Yahweh, because they were the descendants whose soul were elohim and had inherited the name meaning “He Retains God” (“Israel”). Thus, the promise made by Yahweh – through the marriage commitment document – the Covenant – was that to souls, not to bodies of flesh. Those souls descended from the elevated holy ground that ascended from Jacob into Israel were given eternal ‘property’ in heaven, in return for their service as His elohim on earth.

The history of the nations of Israel and Judah is recorded, so we know they would certainly become led by “scepters” of “wickedness.” Those nations and its peoples would be collapsed into ruin, with all lands lost and its peoples exiled and enslaved. This was then prophesied by David, as the voice of Yahweh in song, when he foretold, “intend not to send the righteous to iniquity their hands.” In that, the Hebrew word “lə·ma·‘an” (from “maan”) states the “intent” or “purpose” of placing the children of Israel into a safe area where they could properly develop into priests of Yahweh. Their placement in Canaan was for them to become fully righteous peoples, through marriage to Yahweh. That region was where Salem was, where the Jebusites resided underground; so, the children of God would have elohim assisting their spiritual growth and development. Still, that placement brought forth the intention to prove their merit as God’s children, bringing out “the hands” of Satan, who would tempt (thereby test the children) with lures “to iniquity.” As such, the “purpose” and “intent” was to make Yahweh elohim; but that also allowed for the creation of Satanic elohim, who would evict the peoples drawn “to iniquity” from the lands their impure souls had been sold, thinking a spirit could posses matter [i.e.: land].

By David seeing that threat to the souls of the Israelite peoples under his lead, verse four then sings [literally translated into English]: “do good Yahweh to good ; to be upright in their hearts .” Here, one should be prompted to recall Jesus being addressed by the rich, young Jewish leader, who asked Jesus, “What good shall I do, so that I might have eternal life?” Jesus asked him back, “Why ask me about good?” Jesus then said, “There is only one who is good,” which inferred Yahweh. That answer given by Jesus matches what David wrote here, which says, “do good Yahweh to good.” That says for one to follow the Commandments, then one must have complete “trust” [faith] in Yahweh, through divine union with His Spirit, so one does not act selfishly. Instead, one does the acts commanded by Yahweh, which is His goodness extended upon the earth. This is then the fulfillment of a soul being married to Yahweh, where “uprightness” is “righteousness,” which comes from one’s “inner man” or “soul” [the truth of “heart,” from “libbah”].

The final verse [five] then literally translates into English as saying, “and for those who turn away from crooked ways , shall lead them to walk Yahweh with the workers of iniquity ; peace upon Israel .” In the first segment of words in verse five, David recognizes that evil temptations exist for all human beings on earth. Only those who have married their souls to Yahweh have the power to “turn aside” or “turn away” from the temptations to veer from the straight and narrow path of righteousness and wander aimlessly in “crooked ways.” All will become sinners, due to the inability of a soul to resist temptation alone. The soul must know sin in order to willingly choose to turn away from it.

That then leads to David saying, “shall lead them to walk Yahweh,” which says both the inner voice of Yahweh will “lead them,” while also saying they will become extensions of “Yahweh” who “walk” on the earth. They will “walk” amidst those who are the “workers of iniquity,” not to cast blame on sinners [as would the rulers of Jerusalem who encountered Jesus], but to be examples of righteous living, those who were transformed and then resist evil, regardless of the temptations to wickedness. They would be the truth of “peace” on the earth, as well as the truth of the meaning of the name “Israel” – “He Retains God.”

For this song of praise to end with the word “yiś·rā·’êl,” the tendency is to capitalize it into “Israel” and let readers see glory in the name of a nation of peoples. There can be no truth to the word, other than it to be a divine name given by an angel of Yahweh to one who has defeated the inner man [a soul cannot be feminine, as it has nothing to do with reproductive organs that only pertain to the flesh] in a struggle against “crooked ways” and the path of “righteousness.” Jacob was a sinner. Therefore, the descendants of Jacob the sinner were the “hands of iniquity” whose “scepters” brought ruination upon the people falsely claiming to be “Those Who Retain God.”

None of the descendants of Jacob were given anything [material or spiritual] by Yahweh. They serve Satan; and, that service corrupts their souls. For this reason, the current reproduction of a false nation, led by corrupted souls [Zionists, who are anti-religious], calling itself “Israel” is another curse upon the souls of Jacob’s descendants. All who claim to be Christians also condemn their own souls by supporting the theft of land and the killing of innocent people [bringing the threat of global retribution that will affect all] that goes by the name “Israel.” There is no truth to that name. No nation can have a soul; thus no nation can retain God. Only individuals can make that claim; and then, only those whose souls who have married to Yahweh can make that claim truthfully.

As a companion Psalm to the Proverb reading that paints a picture of Yahweh being a slave to Solomon, who granted him his wish of supreme intelligence, making him be one of the blessed rich people, endowed with the responsibility to institute social programs to care for the poor (while always keeping them poor), the lesson here is to see Solomon as one of those “scepters” who led “wickedly.” The words of Solomon have the touch of Yahweh in them, but only those led by Yahweh can bring that truth to light. David sang this song as a prophecy that his own son would need to pass the test of “iniquity,” in order to prove his “eternal” commitment to Yahweh. Marriage is a total commitment; and, David sang that one’s soul (“heart”) must be fully committed to Yahweh, which is to love God with all one’s heart, all one’s mind, and all one’s soul.

Language, Psalms, Teaching

Psalm 146 – Praise Yahweh

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1 [Hallelujah!]

Praise Yah

Praise Yahweh, O my soul! *

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

I will sing praises to leholay 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.

Praise Yah!

[Hallelujah!]

——————–

This is the Track 2 accompanying Psalm that will be read aloud in unison or sung by a cantor on the fifteenth Sunday after Pentecost [Proper 18], Year B, according to the lectionary for the Episcopal Church. If Track 2 is chosen, this song of praise will follow a reading from Isaiah, where the prophet sang, “Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then the lame shall leap like a deer, and the tongue of the speechless sing for joy.” That will precede the Epistle reading from James, where he wrote, “You do well if you really fulfill the royal law according to the scripture, “You shall love your neighbor as yourself.”’ All will accompany the Gospel reading from Mark, when Jesus healed a deaf man and we are told, “Then looking up to heaven, he sighed and said to him, “Ephphatha,” that is, “Be opened.”

In the above translation into English, it should be noted that eleven times I have entered bold type that states either “Yah” or “Yahweh.” In verses one, four, seven, eight, nine and ten there are eight times the NRSV translator [as well as all others, I’m sure] improperly translated “Yahweh” [the transliteration of the written text – “יהוה”] as “Lord.” The generic use of “Lord” demeans the One God whose name is “Yahweh,” as named by all Old Testament writers of Hebrew. The word for “lord” is “adon,” which is not written; and, any spirit that controls a soul in human flesh is a “lord,” which is never a good entity if it is not Yahweh. In addition to the eight times David wrote “Yahweh,” he wrote “hal·lū-yāh” to begin this song and again to end it. The common English translation is “Halleluiah!” but in reality this is two words hyphenated together, which mean “praise YAH.” “YAH” is a short way of saying “Yahweh” [not “Lor”]. Finally, in three places David wrote a form of the plural Hebrew word that says “gods,” while writing the singular “god” once. These amount to (generally) “elohim” and “el.” I have replaced the translations of “God” to state what was actually written.

Psalm 146 has ten verses. The NRSV shows it as having ten verses; and, the Episcopal lectionary page indicates its translations come from that translation. However, they have combined verses one and two into verse one, making it appear there are only nine verses. I have placed brackets with bold numbers that reflect the true verse numbers; and, all subsequent references to verses by number will be to the truth, not some church creation. As to verses one and ten, the NRSV translates the Hebrew “hal·lū-yāh” as “Praise the Lord,” which the Episcopal Church has published as “Hallelujah!”

The truth of what the first verse says is this [in Hebrew]: “hal·lū- yāh hal·lî nap̄·šî , ’eṯ-Yah-weh .” In that, twice is written “halal” [as “hallu” and “halli”], which Strong’s Exhaustive Concordance says is the verb meaning “make boast self, celebrate, commend, deal, make, foolish glory, give light, be make.” It is properly used as “to shine, to be boastful, to praise, of self-confident boasting, and of glorifying – making one’s boast in.” [Brown-Driver-Briggs] All of this meaning means “praise” is not something demanded by instruction, such as someone yelling out, “Sieg heil!” and a bunch of German-speaking robots stick their right arms in the air and repeat, “Seig heil!” It is self-motivated inspiration, coming from the presence of a bright inner light, so David was not singing out for others to “praise Yah!,” he was himself doing that. The eruption of “praise Yah” must be seen as a statement of personal experience, not some rote command that gets tiresome (when one does not feel the reason to give praise).

A soul praises Yahweh by “Being There” with Him, meaning one doing what He says then praises Him.

By understanding this aspect of “praise” or “shine forth” as a statement that comes from within, the first verse’s first segment of words says, “praise Yah praise my soul.” In this, the Hebrew word “nephesh” means “soul,” but also implies “living being, life, self, person, desire, passion, appetite, and emotion.” (Strong’s) Simply by seeing that a soul is not a set of lips attached to a tongue and a set of lungs, David was expressing his “living being” as the “light” of Yah[weh]. The “praise” was the elation that sprang from a most divine presence that was Yahweh on earth – in David. By being an extension of Yahweh, from His Spirit having been poured out upon David’s “soul,” David was “praise of Yah praise of light.” This is then confirmed by David adding, “’eṯ-Yah-weh” [“אֶת־ יְהוָֽה”], which says “Yahweh is” the union of “Yah and soul.” Therefore, verse one is David singing of his Spiritual marriage to his One God.

Verse two then sings literally, “I will praise Yahweh while I live ; I will sing praises to my elohim as I exist beside .” Here, the element of “living” must be seen as relevant to eternal “life,” which is an elevated state of being from an eternal soul possessing a material body of flesh. The flesh is death in waiting, as no human body can retain a living soul forever. This means David’s first segment places focus on that eternal gift of life that his soul had received from Yahweh [his Anointment], so as long as his flesh sustained breath, then David’s existence would be “praise” of Yahweh on earth. The light would shine as he lived. Thus, the second segment of words sings of his psalms written, which did not come from his brain, but from his being a Yahweh elohim, who was writing the Word of praise through David, for others to sing.

Verse three then literally sings, “not do put your trust in princes ; in a son of man nothing not salvation .” This, following verse two ending with a focus on “my elohim,” where the only way to become one of Yahweh’s elohim is to join with His Spirit, says this divine union cannot be duplicated through human marriages, such as having allegiance with a worldly leader would be. David was a “prince” [intuited translation from “nadib”], when he was ‘adopted’ by Saul. David was “noble” [the truth of “nadib”] as a king. This means that those Israelites who did as David said, because they put trust in him, rather than marry their souls to Yahweh and realize the truth of faith from love of God, would likewise fall from grace when David would later sin and his lineage be condemned.

When David wrote, “bə·ḇen-’ā·ḏām,” as “in son of man,” this is a statement about every human being on earth. All are “sons” because a soul, being an eternal spirit [not physical], is of masculine essence, being breath of life from the Father. This then says all male and female bodies of flesh are “sons of man,” as “children of mankind.” Since all human beings have a soul in flesh, none are eternal, in the sense that all living bodies of flesh are born to eventually die. The point of mortal life is to find eternal “salvation” or “deliverance” [from “tə·šū·‘āh” or “teshuah”]. Therefore, one’s “trust” [“batach”] cannot be placed in anyone or anything that is lesser than Yahweh, because nothing less than Yahweh can yield eternal life [the theme of verse two].

Verse four then sings [literally translated], “leaves his breath he returns to his ground ; in day that destroys his thoughts .” This verse says why one’s soul cannot be led by another mortal being. The reason is no mortal is able to defeat death. As soon as one’s “breath of life leaves” [“tê·ṣê rū·ḥōw”], when one becomes ‘dearly departed,’ the flesh “returns to the ground.” As the saying goes: “ashes to ashes, dust to dust.” The princely ruler, like everyone else, leaves a corpse behind, when its soul “departs.” The “day” [“yom”] of significance is then chiseled into a tombstone, as when one’s life ended; and, from that time on there will be nothing new added to the list of “ideas” or “thoughts” that come from that human’s brain-lips. Those bodily parts of speech are no more.

The literal English translation of verse five is then, “blessed , the god of Jacob for his help , whose hope , in Yahweh his elohim .” In this verse there are both singular and plural forms of “el.” Because the name “Yahweh” is associated with “elohim” [as “’ĕ·lō·hāw” – “his gods”], the words “še·’êl ya·‘ă·qōḇ” are then not talking about an upper-case “God.” This relates to why “Yah-weh” does not translate as “Lord,” because Jacob had his own “god” [“še·’êl” – “whose god”] that was himself [self-worship] or a demonic possession [an unclean spirit as lord]. It is vital to realize that Jacob was a sinner, who cheated, stole, and lied, before his lower-g “god” was wrestled away from him, to be replaced by the divine possession of a Yahweh elohim, when his spiritual name became “Israel” [“He Retains God”]. Therefore, David was singing about how “blessed” Jacob was, by having his worldly “god” be replaced with the “hope” [“seber”] that came from his being renamed “Israel,” as a Yahweh elohim. The same hope of Jacob was given to David’s soul, and the offer of that hope was then extended to all who would thereafter sing this song from their hearts.

Verse six then sings out literally, “who made heaven and earth , the sea and all that is within , who preserves truth forever .” This is an important statement about Genesis 1, where all the scholars who read Moses, him having divinely given instructing to be written “gods created,” where the word “elohim” is written thirty-two times, with nary a mention of “Yah-weh.” Those Yahweh-less souls of scholars, who kneel and worship their “god” intelligence, read “gods” and then correct divine text to say “God.” Because their fleshy brains think there could have been no “gods,” they reduce the omnipotence of Yahweh, with a stroke of their pens. The truth is this: the “elohim” were created by Yahweh. Yahweh is stated in Genesis 1:1a, as “in the beginning created elohim ,” [“bə·rê·šîṯ bā·rā ’ĕ·lō·hîm” from “reshith bara’ elohim”], without His name needing to be mentioned. Who else could have “created elohim“? David is then confirming what was written in the Torah, by says “Yahweh elohaw” [Yahweh’s elohim] as being those divine creations of Yahweh “who made heaven and earth.” That confirms Jacob as another of “his elohim” [“elohaw”], created by Yahweh, in human flesh.

In the second segment of verse six, the “sea” must be seen as a separation from the Genesis theme, with the assumption being wrong to think “all that is within” refers to the fish in the sea. That is not the point here. The use of “sea” [“hay·yām” as “yam”] is not physical, but spiritual; because Yahweh did not create all that was made on the first six days of Creation. His elohim did (by His design). This means the “sea” takes us back to Psalm 104, where verse twenty-five referred to the “sea” [“hay·yām”] and verse twenty-six referred to the Leviathan, which was metaphor for the “sea” of “elohim” Yahweh unleashed upon the world and all that is in it. Therefore, the third segment is David singing about the presence of Yahweh within his soul-being, which gave David access to all truth that is forever preserved.

Verse seven then sings, “who brings justice to the oppressed , who sets bread before the hungry , Yahweh sets free those imprisoned .” Following the use of “lə·‘ō·lām” [from “olam”] at the end of verse six, meaning “forever” or the “long duration, antiquity, futurity” of eternity, the singing of “justice” [from “mishpat”] speaks of Judgment upon death, when a soul is released from its body of flesh. Those who have been “oppressed” in physical life, due to having sinned or having been persecuted from refusing to be influenced by worldly traps, the soul out of a body of flesh is free. This freedom comes to all eternal souls; but that release then leads to “judgment” [the truth of “mishpat”].

By seeing how this release of all souls at death is freedom, the second segment says all souls will be judged on how well they fed upon the “bread set before” them by Yahweh. Those who hunger for spiritual food [which should be all Israelites, including those named Christians] will have been nourished by the “bread of life” and become Yahweh elohim. Those who instead hungered for material “food” will have found that also set before them. This then says Judgment will be based on the type of “bread” hungered for in mortal existence.

The third segment of words in verse seven then sings of the length of “freedom” a soul receives. Those who fed on the “bread of life” will have become Yahweh’s hands on earth, thereby released forever from reincarnation, able to remain one with Yahweh in heaven. Others will not be so fortunate, as they will “those imprisoned” again, as only marriage to “Yahweh sets one free.” The prison is a body of flesh; and, the jailers are the temptations that rattle the cage bars.

In should be easily noted, based on my having restored “Yahweh” in the above English translation in bold type, that the third segment of verse seven begins a barrage of uses of “Yahweh” that are repeated in verse eight, before singular uses are found in verses nine and ten. Three uses of “Yahweh” lead each of three segments of words, which must be seen as the food set before a soul while it is in a body of flesh. Verse eight then literally sings, “Yahweh opens the blind , Yahweh raises those bowed down , Yahweh loves the righteous .” In that, Yahweh allows one to see the truth, which allows one to live according to His Will, thereby gaining the freedom of all souls who bow down before Him in marriage and live righteously from a marriage of “love.”

Verse nine then begins with continuation of this series of “Yahwehs” written, literally singing, “Yahweh preserves the sojourners , the orphan and widow he relieves ; but the journey of the wicked he makes crooked .” In the first segment of words, Yahweh is the preservative [from “šō·mêr” as “shamar”] that gives a soul insights that prevent one from being lured into wicked ways. The use of “gê·rîm,” the plural of “ger,” meaning “immigrants, aliens, strangers,” thereby “travelers,” speaks of an incarnation of a soul in human flesh. Because the flesh is bound to die, it is only a temporary home, such that a soul is a “sojourner” in one’s body. To keep a soul from getting lost ‘in the moment’ and selling a soul for temporary pleasures, Yahweh “keeps watch” for His wives.

In the second segment of words, the metaphor used is that of “orphans,” which can be seen as those who are “fatherless.” Likewise, the “widows” are metaphor for women who have lost their husbands. This means the “relief” that comes from marriage to Yahweh is He becomes the Father of those souls reborn as His Sons [in both male and female bodies of flesh] and the Husband of those souls whose material ‘gods’ are all dead, seeking redemption and eternal salvation through marriage to His Spirit.

In the third segment of words, the element of “crooked” [from “yə·‘aw·wêṯ” or “avath”] speaks not of a mortal life of waywardness, but of the judgment that comes from such an illusionary ‘life.’ The truth of the word is “to be bent,” meaning “bowed” into a U-shape. This then reflects on those souls not married to Yahweh being freed upon death, but then returned to the physical realm [that of death animated], as reincarnated souls. All that had been gained will have then been lost, meaning a soul will have to start all over again. As always, the purpose of reincarnation is to seek Yahweh, find Him, marry one’s soul to Him, and gain eternal freedom in judgment.

The tenth and final verse then sings literally, “shall be king Yahweh forever , your elohim Zion dwelling of all dwellings , praise Yah .” In this, the word “Zion” [“ṣî·yō·wn,” from “tsiyyon”] should be read as the archaic [pre-Israelite] meaning as “fortress.” It should not be given the specificity of a mountain named in Jerusalem. When this is understood, the first segment of words places focus on Yahweh being one’s soul’s “king,” which was what Yahweh told Samuel when the Israelites wanted a human to reign over them (like other nations). Eternal salvation is only possible when Yahweh is one’s “king.” For that to be the truth, then one’s soul marries Yahweh and His throne is within one’s soul-body, as an “elohim fortress” that is a divine “dwelling,” which can not be replaced by other “dwellings,” as would be reincarnated bodies in future lives on earth. For that judgment of freedom, that soul will be like David and “praise Yah.”

As the companion Psalm for Isaiah’s song of salvation and redemption through Yahweh, when the faithful will find all their pains and sufferings soothed, the lesson of Psalm 146 is to listen to David and realize life is only illusionary when a soul is animating a body of flesh. The call is to marry Yahweh and become His wife, giving birth to oneself as His Son [regardless of one’s present human gender]. One has to be elevated to the state of a Yahweh elohim, who are all souls who do the work of Yahweh on the material plane. That means being filled with His Spirit and letting Him lead one’s soul in ministry, which demands one walk a path of righteousness. That path cannot be mimicked or walked alone. Attempting that will lead to the misery of coming back to start all over again.

As a reading for the fifteenth Sunday after Pentecost, when one’s own personal ministry to Yahweh should already be well underway, the lesson is to “praise Yahweh.” One does not do that by memorizing prayers to orate publicly or by reading the latest scholarly insights published, relative to what Scripture means, because all of that work is taking what others have done and using it falsely as one’s own work. One’s own work is selfishness and single, afraid of marriage to Yahweh. To “praise Yahweh,” one must be one with Yahweh, letting one’s self-ego go, in submission to His Will. Then, the only opinion that matters is the truth of Yahweh, which flows from one’s righteous self, without forethought or memorization. To teach others to marry Yahweh, one must have the personal experience of Him. Artists depict that personal experience as a halo around one’s head. The halo takes the place of a human brain. A halo means one is a Saint, which David referred to as Yahweh elohim.

Language, Psalms, Teaching

Psalm 19 – A heart that is acceptable in the eyes of Yahweh

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1 The heavens declare the glory of el, *

and the firmament shows his handiwork.

2 One day tells its tale to another, *

and one night imparts knowledge to another.

3 Although they have no words or language, *

and their voices are not heard,

4 Their sound has gone out into all lands, *

and their message to the ends of the world.

5 In the deep has he set a pavilion for the sun; *

it comes forth like a bridegroom out of his chamber;

it rejoices like a champion to run its course.

6 It goes forth from the uttermost edge of the heavens

and runs about to the end of it again; *

nothing is hidden from its burning heat.

7 The law of Yahweh is perfect

and revives the soul; *

the testimony of Yahweh is sure

and gives wisdom to the innocent.

8 The statutes of Yahweh are just

and rejoice the heart; *

the commandment of Yahweh is clear

and gives light to the eyes.

9 The fear of Yahweh is clean

and endures forever; *

the judgments of Yahweh are true

and righteous altogether.

10 More to be desired are they than gold,

more than much fine gold, *

sweeter far than honey,

than honey in the comb.

11 By them also is your servant enlightened, *

and in keeping them there is great reward.

12 Who can tell how often he offends? *

cleanse me from my secret faults.

13 Above all, keep your servant from presumptuous sins;

let them not get dominion over me; *

then shall I be whole and sound,

and innocent of a great offense.

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

heart be acceptable in your sight, *

Yahweh, my strength and my redeemer.

——————–

This is one of two possible Track 1 accompanying songs that can be read aloud in unison or sung by a cantor on the sixteenth Sunday after Pentecost [Proper 19], Year B, according to the lectionary for the Episcopal Church. If chose, it will follow the Old Testament selection from Proverbs 7, where Solomon proposed wisdom said: “I also will laugh at your calamity; I will mock when panic strikes you, when panic strikes you like a storm, and your calamity comes like a whirlwind, when distress and anguish come upon you.” That pair will then precede the Epistle reading from James, where the Apostle wrote, “Does a spring pour forth from the same opening both fresh and brackish water? Can a fig tree, my brothers and sisters, yield olives, or a grapevine figs? No more can salt water yield fresh.” All will connect to the Gospel reading from Mark, where it is written: “Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, “Who do people say that I am?” And they answered him, “John the Baptist; and others, Elijah; and still others, one of the prophets.”’

In the above translation provided by the NRSV, one will note that I have amended the text in several places. First, in verse one, the Hebrew written is “el,” which has been translated as a capitalized “God.” I have restored the lower-case, not so much to diminish the status of Yahweh [“the One God of Israel”] but to display how David knew the difference between “el” [“god” in the singular] and “elohim” [“gods” in the plural]. This usage, rather than “Yahweh” can indicate an individual whose soul has married Yahweh, such that one of the “elohim” is then an “el.” In seven other places, twice each in verses 7, 8, and 9, I have restored “Yahweh” [in bold type], where the NRSV has translated “the Lord.” Yahweh is not a generic “Lord.” Many addictions can generalize as a “Lord” over a soul and its flesh. David did not write of a generic god, but his God, specifically by name: Yahweh.

In verse one, David immediately sang about “the heavens.” This immediately brings up images of outer space and distant stars and nebulae. This is a mistake in human thinking. The “heavens” [the Hebrew word “shamayim” in the plural number] are multiple because they are the “elohim,” which are everywhere there is life in the universe. Without “the heavens” the universe is absolutely dead. Thus, “the heavens” should be read at all times in the Old Testament as meaning “the spiritual,” as where “life” abounds in the physical. When the plural number is applied to that, the equivalent is the “elohim,” who are all spiritual lives enhanced by Yahweh’s hand.

By seeing that simple clarity of meaning, the verse then confirms this by singing, “[they] declare the glory of el,” where the singular number means both Yahweh, as the One God, but also the singular powerful creation that is given the power of Spiritual life by Yahweh. Because angels are eternal Spiritual creations made by the hand of Yahweh they equate to “gods.” One angel is an “el.” Again, the plural number applied to “el” is “elohim.” When they “declare the handiwork of his “firmament,” that sings of the multiplicity of these divine creations. Yahweh cannot be limited in how many Spiritual creations His hand can give “life” to. In that, the Hebrew word “raqia” means “an extended surface, expanse,” which should be read as the definition of the Spiritual within the expanse of the universe, meaning all Spiritual creations – with form and without form – that inhabit the material and physical are these “heavens.”

Verses two then sings literally in English, “day by day flows promise ; and night by night declares knowledge .” Here, the opposites stated in “day” and “night” need to be read as metaphor for the life that “flows” from “the heavens” that “declare” Yahweh. The light of “day” is the presence of Yahweh’s Spirit that “flows” or “pours out” unto souls. Because the souls are animating bodies of dead matter, they exist in the “night” of death. A soul alone in a body of matter has no Spirit of life, thus it is limited to the time matter can support the presence of a soul. However, the touch of Yahweh’s Spirit brings the “promise” [“omer” means “promise, speech, thing, word”] of the return to “day.” That “promise” becomes the source of true “knowledge” that creates an “el” that is a Saint, a Prophet, a Son of man. It is a soul no longer alone in a body of dead matter.

In verse three is literally said, “no promise and no word ; not is heard their voice .” This is David stating the absence of “knowledge” comes from that of “night” [death]. He sang about there being nothing that can be created by death that is Spiritual. Thus, all souls animating dead matter can say nothing of importance that will lead another soul to return to the light of “day.” In that regard, those souls not filled with the “flow of the heavens” cannot speak for Yahweh, nor heed His Word.

Verse four then literally sings, “through all the earth has gone out their line , to the end of the world their words ; for the sun , he has set a tabernacle for them .” When the Hebrew form of “qav” [“line”] is written as “qaw·wām,” the plural number is reflected as “their line.” This is not a statement of lineage, but more a reflection on sound, as “line” becomes the “string” used on stringed instruments, such as the harp. Sound is waves of vibrations that are unseen, yet detectable by ears, although the range of audible sounds are greater than those detected by human receptors. It is then like this that David said the elohim of Yahweh are everywhere in the material universe, with “eretz” meaning the “earth” and “tebel” meaning the “inhabited world.” Thus, like sound, light is radiated in “lines” from the “sun,” giving life to the material “earth,” our “world.” The “sun” is then metaphor for Yahweh’s truth, so the “tabernacles” of “the world” are the wives of Yahweh, as those souls who receive His Spirit.

Verse five then literally translates into English as saying, “it like a bridegroom coming out of his canopy ; rejoices like a strong man , to run its course .” Here, the use of “bridegroom” [“chathan”] is a clear statement of marriage, with the metaphor being the Spiritual creation of elohim. The “canopy” [“chuppah” also as “chamber”] is symbolic of the covering that keeps Yahweh unseen, until He appears within His brides. The ones “rejoicing” are then both those united as one, as the celebration of nuptials. Still, it is the wife who “exults” the divine presence within, which brings forth the “strength” of a holy union. The Hebrew word “orach” is a “path” or “way,” which is then led by the Husband’s presence. To “run that course” is to enter into ministry and live a life of righteousness, having taken on the name of the Husband.

Verse six then sings out [literally]: “one end of heaven is rising , and coming around to the other end ; and nothing hidden , from the sun .” Once more we are shown opposites, as “one end coming around to the other end.” When the “end of heaven” is remembered to be the “end of Spirit,” this says receipt of Yahweh in marriage elevates one’s soul – it “is rising” [“mō·w·ṣā·’ōw,” from “motsa“]. There, the Hebrew word “motsa” means, “a place or act of going forth, issue, export, source, spring.” That means the “rising” is more like a welling up within, like a “spring” or “fountain” that is the “flow” from Yahweh, as eternal waters. Again, from being cloaked under a “canopy” until the entrance into a holy wife means “nothing is hidden,” as the Spirit knows all. That is the truth of light that comes from the “sun” [“chammah”], which brings the “heat” and “warmth” of faith and trust.

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

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

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

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

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

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

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

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

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

Language, Psalms, Teaching

Psalm 116:1-8 – Finding paradise before reaching Sheol

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1 [1] I love Yahweh, because he has heard the voice of my supplication, *

[2] because he has inclined his ear to me whenever I called upon him.

2 [3] The cords of death entangled me;

the grip of the grave took hold of me; *

I came to grief and sorrow.

3 [4] Then I called upon the Name of Yahweh: *

“Yahweh, I pray you, save my life.”

4 [5] Gracious is Yahweh and righteous; *

welohenu is full of compassion.

5 [6] Yahweh watches over the innocent; *

I was brought very low, and he helped me.

6 [7] Turn again to your rest, O my soul, *

for Yahweh has treated you well.

7 [8] For you have rescued my life from death, *

my eyes from tears, and my feet from stumbling.

8 [9] I will walk in the presence of Yahweh *

in the land of the living.

——————–

This is the companion Psalm that will be read aloud in unison or sung by a cantor on the sixteenth Sunday after Pentecost [Proper 19], Year B, if the Track 2 Old Testament option is chosen, according to the lectionary for the Episcopal Church. In that track, a reading from Isaiah will state, “Yahweh helps me … therefore I have set my face like flint, and I know that I shall not be put to shame; he who vindicates me is near.” That pair will precede the Epistle reading from James, where the Apostle wrote, “Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness.” All will accompany the Gospel selection from Mark, where Jesus said, “Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.”

In the above English translation of Psalm 116, you will note that I have made some amendments. First, in one place the text had been incorrectly translated to say, “our God, when the Hebrew written is “welohenu,” which is in the plural number, as “our gods.” I have restored the Hebrew text. Next, there are seven places where “Yahweh” has incorrectly been translated as “the Lord.” Yahweh is a proper name, while “Lord” is a generic that David did not praise. He named “Yahweh” specifically, for a purpose; so, I have restored those proper names. Finally, the Episcopal Church has made the executive decision to change the numbering of this Psalm, as the numbers they show do not reflect what the truth is AND what the NRSV shows [supposedly the source for what the Episcopal Church presents]. I have adjusted the verses to show the correct numbering [there are nine, not eight], shown in bold type, between brackets. This is odd (in my mind), as half the time the Episcopal Church simply does not number anything. Perhaps that is because when they do number the verses, they do it wrong?

Psalm 116 is nineteen verses in length, in total. It is a little odd, in that it does not begin with an announcement of any kind, such as: A psalm of David. It simply begins. Half of it will be read today and on a day during Easter week. The other half will be read on two other dates in the lectionary cycle; with one other reading being some of these verses, combined with the verses from the second half. So, a total of five times some part of Psalm 116 will be read aloud. Because of the misnumbering by the Episcopal Church, I can only assume [without deeper investigation] verses eighteen and nineteen are read on those dates when the second half is read aloud. Otherwise, verses eighteen and nineteen will never be read.

The literal English translation of verse one is this: “I love that he has heard ׀ Yahweh ; my voice , my supplications .” In this, there is a bar [“׀”] placed after “he has heard” and before “Yahweh,” which acts as [I assume] a musical direction that can relate to a pause. That pause makes “I love that he has heard” be a statement, with “Yahweh” being the explanation of who “he” is, after the mark of pause. In the BibleHub Interlinear heading of verses, this whole song is headed: “He Listens to My Voice.” The NRSV heads it as “Thanksgiving for Recovery from Illness.” Neither headers were part of the actual song. However, the assumption made by the BibleHub Interlinear translator is that the Yahweh listens to what prayers ask for. I think this is limited and a one-way view of what is written by David.

Because “Yahweh” is followed by a semi-colon, the second half of this verse is a separate thought, although related to that before. The relationship is Yahweh hearing the one praying to Him. The separation must then also be read as relative to both Yahweh and the soul praying. As such, “my voice” is more than one praying for help. It says Yahweh has answered the prayer and become one’s “voice.” That “voice” is then the actions of “Yahweh” within a wife of His, who has not just listened to one’s “supplications,” but acted on them. It says Yahweh has asked the one praying [His wife] to do what needs to be done, as Yahweh pleading with His wife to follow His directions. Those then become the wife’s to comply with, as “my supplications.” The key to this assumption of a Husband listening to and then helping His wife reverts back to the first word of this verse – “’ā·haḇ·tî” – which says “I love.” That is a statement of the “love” that reciprocates in marriage.

The literal English translation of verse two then sings,

“that he has extended his ear to me ; as long as I live I will proclaim .”

When this verse is read as if David sang, “Oh boy! Yahweh listens to me! Now I can ask for everything in the Sears Wish Book!” it is wrong. By seeing how the “ear” of Yahweh has been “extended,” it is then David’s “ear” that can divinely hear the Spiritual insights of his Holy Husband. Therefore, after the semi-colon, David stated he could hear what Yahweh spoke to him, so he would “proclaim” that heard. That becomes a reflection of ministry, so others can also hear the Word of God. The aspect of “as long as I live” means marriage is forever; but ministry in divine marriage does not stop while one is a soul in the flesh, once ministry begins.

Verse three then literally translates into English as singing: “surrounded me the bands of death , the distress of Sheol found me ; distress and sorrow I discovered .” Here, when David wrote “ḥeḇ·lê-mā·weṯ,” as [NRSV] “the cords of death,” where “chebel” can mean “cord, territory, band” (Strong’s), the “territory” of death is one’s body of flesh. It is the “rope” that ties a soul to the material realm, keeping it captive, unable to freely return to the spiritual realm. The “distress of Sheol” means the threat of death AND Judgement, as a place in between, where a soul is still kept from returning to the spiritual realm, pending Yahweh’s review of the life past in the flesh.

The Hebrew word “sheol” refers to “underworld (place to which people descend at death).” (Strong’s) This means a soul descends into a non-physical realm, where it is in holding before Judgment. This means “Sheol” is where a soul is either deemed clean spiritually and able to ascend into the divine plane with Yahweh; or, when its sins committed in the flesh condemn that soul, causing it to return into new flesh [start over again], or worse [be cast into the eternal darkness due to unredeemable sins]. For David to then moan, “distress and sorrow I discovered,” this means his soul has been made aware of all its past sins, through having an “ear extended” to and from Yahweh.

Verse four is then literally translated into English as: “and in the name of Yahweh I proclaimed ; I beseech you Yahweh save my soul .” In this, it must be realized that “in the name of” [from “ū·ḇə·šêm”] is a statement of marriage, such that a wife takes on the “name” [“shem”] of the husband. When David sang about being “in the name of Yahweh,” he declared he was such a wife; therefore, he proclaimed as Yahweh’s extension on earth. His declarations “implored” outwardly to others to also marry their souls to Yahweh, because salvation is only possible through such a divine marriage of love.

The literal English translation of verse five then sings, “gracious Yahweh and just ; of us elohim of love .” In this verse is found the Hebrew “welohenu,” where the plural number [“elohim” as “gods”] is amended to be more than simply David, but others like him. As such, that says Yahweh has many “elohim” [therefore the plural]. The multiplicity is then “of us” or “our,” in the possessive or genitive case. By beginning this verse singing, “gracious Yahweh,” this speaks of the presence of Yahweh upon a soul, which is the truth of His “grace.” That, again, sings of divine marriage; and, it says that this union of Holy Matrimony is what makes all past sins “justified,” as the soul-flesh then becomes totally submissive to the Will of God, out of reciprocal love. Therefore, following the semi-colon, David sang out that this state of being is the same in all of Yahweh’s wives, with all being divinely possessed “elohim.”

Verse six then literally translates into English as singing, “keeps watch the simple Yahweh ; I was brought low , and me he delivered .” In the segment of words in this verse that says, “keeps watch the simple Yahweh,” the mind wants to only see them as saying “Yahweh watches over His wives.” While that is true, the same words also say that the wives of Yahweh [His elohim] also “keep watch” or “care” [from “shamar”] the “simple” [“pthiy”]. In that, the wives of Yahweh have sacrificed self-ego, so their brains are not an altar of self-worship, making them “open-minded” or “simple” in knowledge. This makes them like children who need to be taught; and, in that way the wives of Yahweh will “care” for the “simple” who know nothing about how to marry their souls to Yahweh.

Following the semi-colon mark, the segment that says, “I was brought low” stems from the Hebrew word “dalal,” which means, “bring low, dry up, be emptied, be not equal, fail, be impoverished, be made thin.” This should be seen in terms of the word “pthiy,” or the state of being “simple.” The biggest hurdle to clear, when a soul is being led to accept a marriage proposal from Yahweh, is its own brain making a soul think it is self-sufficient and all-knowing. It is that obstacle within that must be “emptied, made thin, and impoverished,” relative to one’s dependence on intellect. This is so one stops thinking how to be saved and one accepts the brain cannot supply that state of being. This reflects on receiving Yahweh’s Spirit and from personal experience [unknown prior] one being able to have true spiritual faith. It says one must die of self-ego and self-will, from having reached the depths of self-reliance, so one can become simply led by Yahweh. Then salvation can be gained.

The seventh verse then translates literally into English as, “return my soul to your permanence ; for Yahweh has dealt adequately with you .” When one is searching for the assured state of salvation, the singing of David that says [NRSV], “Turn again to your rest, O my soul,” the “return” of a “soul” to the presence of Yahweh is divine marriage. This takes place when a soul is still animating its flesh. When the death of the flesh comes and a soul has not married Yahweh prior then, instead of finding the “permanence” that is “rest,” such peace will not be found after descending into Sheol for Judgment. Without receiving Yahweh’s Spirit prior to physical death, no soul is capable to die with all sins washed clean. This means a soul must find its way to sacrifice its self-will [symbolic death], so Yahweh’s Spirit can return the soul into that presence of eternal life while the soul is still residing in a body of flesh. Thus, when David then sang, “for Yahweh has dealt adequately with you,” this sings of the path of righteousness that a soul-flesh will lead, which must be walked in order to find a favorable Judgment for a soul in Sheol.

Verse eight then literally translates into English as singing, “for you have withdrawn my soul , from death my eyes from tears ; my feet from falling .” In this, the Hebrew word “chalats” means “to draw off or out, withdraw,” with an intent of use being “to rescue” or “to ready, arm, make fat.” This scope of meaning says one’s “soul” has been increased, by the addition of a divine Spirit, which “withdraws” the soul from control over its body of flesh, so it backs away in submission to a higher power. This is the only way a human being can truly live righteously. That transfer then eliminates all fear of “death,” so the soul no longer sees that transition as a point of Judgment, foreseeing sorrow to come. When David sang of his “feet” kept “from falling,” this sings of his body of flesh being led by the Spirit of Yahweh to walk in His ways. This sings of a joyful ministry for Yahweh.

The final verse in this selection [verse nine] then translates literally into English as singing, “I will walk before Yahweh ; in the land , of the living .” Here, the Hebrew word written that translates as “before” is “lip̄·nê,” which is rooted in “panim,” meaning “face.” This then says David will “walk” while wearing the “face” of Yahweh “before” his own “face.” This is the truth of the First Commandment, which literally says, “not you shall have other elohim upon face.” The last two Hebrew words there are “‘al- pā·nā·ya,” which says “upon face.” The meaning says to wear one’s own face [self-ego] is to deny Yahweh and not wear His face before one’s own face. Such a refusal says one’s self-ego will not have been “withdrawn” and moved back in submission. Refusing to agree to the first vow of divine marriage means one’s soul rejects Yahweh and turns away from Him, seeing self as more important. Therefore, David sang about his soul’s marriage to Yahweh, by singing that he wore the “face of Yahweh” when he “walked” [righteously].

Following the semi-colon mark, David then made it clear that his “walking” was “in the land,” or “on the earth,” which means “of the flesh” and “in the physical.” This says salvation is only assured when one marries Yahweh while a soul in the flesh, so all past sins are cleansed and a new self [one’s soul led by the Spirit] then proceeds through life, wearing the “face” of righteousness, in the name of Yahweh. Because the “earth” or “land” [“eretz”] is a soul giving animation to the death of matter, the following statement – “of the living” – is then the truth of salvation. That sings of when the soul can truly be freed to eternal life, no longer trapped in the death that is a body of flesh, in the physical realm.

As the accompany Psalm to Isaiah 50, to be sung aloud on the sixteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson of David’s song is to marry one’s soul to Yahweh and wear His face to the world. Ministry for Yahweh can only come from His presence, so His voice is personally heard and His message proclaimed for all to know. Wanting to be good and trying to read lots of good researched opinions and then go out armed with those opinions as one’s own will invariably lead one to be positioned between a rock and a hard place. There, one will be forced to admit, “It wasn’t my idea, so I can’t explain it.” True ministry for Yahweh makes one’s mouth appear before others, unprepared, as one who is “simple.” Then, welcomed by others as non-threatening, one lets Yahweh do the talking. No one will be led to marry their souls to Yahweh by preaching a sermon only one person can understand.

Language, Psalms, Teaching

Psalm 1 – Choosing the right path [out of two]

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1 Happy are they who have not walked in the counsel of the wicked, *

nor lingered in the way of sinners,

nor sat in the seats of the scornful!

2 Their delight is in the law of Yahweh, *

and they meditate on his law day and night.

3 They are like trees planted by streams of water,

bearing fruit in due season, with leaves that do not wither; *

everything they do shall prosper.

4 It is not so with the wicked; *

they are like chaff which the wind blows away.

5 Therefore the wicked shall not stand upright when judgment comes, *

nor the sinner in the council of the righteous.

6 For Yahweh knows the way of the righteous, *

but the way of the wicked is doomed.

——————–

This is the accompanying Psalm for the Old Testament reading from Proverbs 31, which will be read aloud in unison or sung by a cantor on the seventeenth Sunday after Pentecost [Proper 20], Year B, according to the lectionary for the Episcopal Church. This Psalm is optional and may not be sung, as the Proverbs 31 reading can be accompanied by a “First Lesson” that is from the Book of Wisdom. In either case, Proverbs 31 says, “ A capable wife who can find? She is far more precious than jewels.” The pair of readings will precede an Epistle reading from James, where the Apostle questioned, “Those conflicts and disputes among you, where do they come from? Do they not come from your cravings that are at war within you?” All will accompany the Gospel reading from Mark, which says, “Whoever wants to be first must be last of all and servant of all.”

Please take note of the two places where I have restored “Yahweh,” because that is the transliteration of the word written by David [“יְהוָ֗ה” – “YHWH”]. The NRSV [et al] love to transform this to “Lord,” as if using the name of God that David used is not allowed. David was not a Jew. David was an Israelite, a name that means “He Retains God.” To reduce David from that divinely elevated state of being to be a Jew whose God was named “Yahweh,” the name of the God of Israel, therefore not the name of the God of Christians, is demonic thinking. The name “Israel” was the holy name given to the soul of the flesh named “Jacob,” as Jacob had been Spiritually transformed into one “Who Retained God.” David was like that; and all should be like David, which is signaled by calling one’s God “Yahweh.”

The BibleHub Interlinear presentation of this Psalm shows a title that says, “The Two Paths.” The NRSV header is about the same, saying, “The Two Ways.” In this six verse song there are four times the word “wicked” is found. When “Yahweh” is found repeated also [twice used], the “two” roads taken must be seen as those walking “in the law of Yahweh” and those walking “in the counsel of the wicked.” One is a path of righteousness, while the other is “the way of sinners.” In this, it is valuable to realize the truth of the Hebrew word “rasha,” which has been translated as “the wicked.”

The word “rasha” means, “wicked, criminal” (Strong’s Definition), but implies “condemned, guilty, ungodly, wicked man, that did wrong” (Strong’s Exhaustive Concordance) According the NASB translations, it appears in Scripture 262 times, translated as: “evil (1), evil man (1), evil men (1), guilty (3), man (1), offender (1), ungodly (1), wicked (228), wicked man (21), wicked men (2), wicked one (1), wicked ones (3).” The BibleHub Interlinear translates this word as “the ungodly,” which I see as appropriately identifying all who walk an unlawful path, as being unmarried souls to Yahweh.

When this particular Psalm is seen as an accompaniment to the Proverbs 31 reading, where Solomon gave his opinions as to who qualifies as “a capable wife,” this now sings that Solomon’s views also follow two paths. In one way, “a capable wife” is metaphor for “wisdom,” which is an “elohim” [one of the gods] that possesses a soul and makes a brain become ‘book smart.’ That would be the path of the “wicked,” not the righteous. Thus, the righteous way to see “a capable wife” is as a soul in a body of flesh, which makes it a feminine essence bride-to-be of Yahweh, so once divinely united with His Spirit, then the body of flesh walks the path of the law … naturally, willingly, lovingly, and without needing a brain to determine which way to go.

In the first verse, the literal translation into English has it saying, “blessed the man , who ׀ not does walk in the counsel of the ungodly or the path of the sinful nor take that stance ; and in the dwelling place of the mockers not remains .” This translation makes it clearer that being “blessed” [as well as being “happy”] is a statement of love, because it is from one’s heart that happiness comes. This means being “blessed” is when the soul of a “man” [meaning mankind generally] has become possessed by Yahweh. Following the word “who” [“’ă·šer” or “asher”] is a bar [“׀”] that symbolizes a musical rest, therefore a verbal pause. The placement of the bar designates the first of two paths that “man” can take. In this, it is important to realize the Hebrew word for “man” is “ish,” which is what Solomon’s “wife-woman-female” comes from, as the Hebrew “ishshah.” This reflection says “man” can be either negative-feminine-receptive or positive-masculine-penetrating.

Following the bar marker, David wrote the word “not” [“lō”], which becomes a statement of the “negative-feminine-receptive,” as “man” is “blessed” by going the path that is positive-masculine-penetrating, and “not” the natural essence of the material realm. Here, it is important to realize that “happiness” can seem to be all the rewards of the material realm, but such ‘rewards’ are “not” based on love or heartfelt spiritual desires being satisfied.

Where the NRSV translates “lingered in the way of sinners,” the Hebrew word translated as “lingered” is “amad,” which translates as “to take one’s stand, [or] stand.” (Strong’s) While it can be seen that “standing” is akin to idling, thus lingering, that perspective should be seen as taking pleasure in the “path of the sinful,” implying that remaining in such a place says one enjoys sinful acts. According to Strong’s Exhaustive Concordance, the implication of “amad” is “abide behind, appoint, arise, cease, confirm, continue, dwell, be employed,” such that one sees sinful ways and takes a stance in support of those ways. Therefore, lingering becomes a sign of someone desiring to be sinful, enough to argue those ways of sin do have virtues.

The Hebrew word translated as “scornful” is “lê·ṣîm,” the plural form of “luts.” This word means “ambassador, have in derision, interpreter, make a mock, mocker,” such that to apply “scorn” [defined as “the feeling or belief that someone or something is worthless or despicable; contempt.”] reflects more on a directive towards those who are righteous; and, the usage becomes confusing otherwise. To make the translation “mockers” means one does not linger or “dwell” in a place where no shame is placed on sins, because one enjoys a sinful existence, becoming an “ambassador” that “interprets” one’s acts and beliefs not as sin, but as pleasures. This is justifiable because “happiness” comes to one when one does such acts. For one to be “mocked” in such a place, then one has to point out how those pleasurable acts are deemed against one’s laws, therefore “criminal.” It is then that which brings out mockery of such ideas. As such, the first verse paints a clear picture that mankind has two different paths in life; and, it will always remain that way. Life’s primary path leads a soul in the flesh to know sin, as a natural way of the world; and, from learning to walk a path that puts one alongside everyone else, the safety in numbers makes all who walk a different path be the focus of ridicule and condemnation.

Verse two then confirms the truth that began verse one, where those “blessed” are those who reject the path of the wicked are those who “take delight in the laws of Yahweh.” In this, one needs to realize that David knew “the laws” were not of Moses, but passed on by Moses to the Israelite people, by Yahweh. The “laws,” from “torah,” are the marriage vows that each soul must agree to as the only source of “instruction” that one’s life is led by. Being “chosen” means a soul proposed to; so, being chosen means agreeing to the vows of divine marriage. Those who are “blessed” are then those married to Yahweh; and, that marriage is not to be a partial commitment. It is full-time, as one must “meditate on those instructions day and night.” In that, “day” is during the easy times, while “night” is the dark times of trouble, when having the inner link to Yahweh’s voice (through divine marriage) keeps one’s soul from becoming lost and wandering back onto the path of the wicked.

Verse three then states this marriage metaphorically, saying “he shall be like a tree planted by the rivers of water so its fruit comes forth in its season.” There, the word “planted” is a direct statement of purposeful “transplanting,” not some natural luck of a seed falling onto fertile soil in a good location. By actually being purposefully “planted,” this becomes another statement of marriage, where one’s soul must make a decision that demands the commitment of putting down roots, so growth comes from a permanence of being in solid ground. This means a soul is planted in Yahweh, and He in turn with one’s soul. The “rivers of water” represents His Spirit; and, the “fruits” are the works of righteousness, which projects to others a way to live.

When David then continued in verse three, singing “whose foliage shall not wither , and whatever he does shall prosper .” this sings of eternal life. Because the divine spiritual realm is the place where it is always day and always happy and youthful, the acts in the material realm are irrelevant as far as what is determined prosperous. There can be nothing worldly that will ever diminish the reward of righteous living; and, that can only come through holy matrimony between a soul and Yahweh, while in the flesh.

Verse four then sings, “not so the ungodly ; for if like chaff , that drives away like by wind .” Whereas verse three sang of eternal life, verse four is singing of reincarnation. By not being married to Yahweh [as the “ungodly”] they will die. Their bodies of flesh will fall away, just like chaff falls away from the kernel of grain. The soul is that kernel, which is then blown back into the material realm, into a new body of flesh [a newborn baby], through reincarnation. This means the “wind” is like the recurring weather patterns, which are always the same, over and over and over again.

Verse five then sings, “upon this not shall stand ungodly in judgement ; nor the sinful , in the congregation of the righteous .” This sings the truth of Judgment, which will find the “ungodly” and the “sinful” not being able to achieve salvation. Seeing how all human beings are born with souls in bodies of flesh, set on the path of life that always offers two choices, the main road travelled is that of the sinners. That is why a soul must be “planted like a tree by rivers of water,” because without a conscious decision to change paths and commit to servitude to Yahweh [not self], one cannot find redemption. The “fruit” of one’s ways of righteousness is then how one can be considered to be “in the congregation of the righteous.” This places everything as the responsibility of the soul to choose, with Yahweh offering to help those who choose to marry Him.

Verse six then sings, “for knows Yahweh the way of the righteous ; but the way of the ungodly shall perish .” This says Yahweh knows which path one’s soul travels. He especially knows the way of the righteous, as those souls walk with Him, having been united as one with His Spirit. Those who do not walk as one with Yahweh will be known for that absence. When all souls come from death of the flesh to the time of Judgement, the righteous will live forevermore. Alas, the sinful will die and come back to die again. The place where souls “perish” is the physical world; and, their worship of the flesh will prophesy their way to find “happiness.”

As a companion song to the Proverbs 31 reading on the seventeenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is simple. There are two paths in life. One serves self and the other serves Yahweh. Any ministry taken into the world by a single soul, one ‘living together’ with ‘lady wisdom,’ has nothing of value to offer the world. One is then “lingering with sinners,” not to help them, but to wallow in their love of wickedness. To preach that sinners are loved by Yahweh is to mislead souls to ruin; and, that will bring a double share of their ruin upon one’s own soul. This says sacrifice your self-egos and become planted by the living waters that are Jesus Christ resurrected with one’s soul. Otherwise, expect to return to a world you love, perhaps not with all the blessing you enjoy in this life now being repeated in the next.

Language, Psalms, Teaching

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

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1 Save me, elohim, by your Name; *

in your might, defend my cause.

2 Hear my prayer, elohim; *

give ear to the words of my mouth.

3 For the arrogant have risen up against me,

and the ruthless have sought my life, *

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

4 Behold, elohim is my helper; *

it is adonay who sustains my life.

5 Render evil to those who spy on me; *

in your faithfulness, destroy them.

6 I will offer you a freewill sacrifice *

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

7 For you have rescued me from every trouble, *

and my eye has seen the ruin of my foes.

——————–

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Language, Psalms, Teaching

Psalm 124 – Escaping the snare

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1 If Yahweh had not been on our side, *

let Israel now say;

2 If Yahweh had not been on our side, *

when enemies rose up against us;

3 Then would they have swallowed us up alive *

in their fierce anger toward us;

4 Then would the waters have overwhelmed us *

and the torrent gone over us;

5 Then would the raging waters *

have gone right over us.

6 Blessed be Yahweh! *

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

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

the snare is broken, and we have escaped.

8 Our help is in the Name of Yahweh, *

the maker of heaven and earth.

——————–

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Language, Psalms, Teaching

Psalm 19:7-14 – A Numbers viewpoint

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7 The law of Yahweh is perfect

and revives the soul; *

the testimony of Yahweh is sure

and gives wisdom to the innocent.

8 The statutes of Yahweh are just

and rejoice the heart; *

the commandment of Yahweh is clear

and gives light to the eyes.

9 The fear of Yahweh is clean

and endures forever; *

the judgments of Yahweh are true

and righteous altogether.

10 More to be desired are they than gold,

more than much fine gold, *

sweeter far than honey,

than honey in the comb.

11 By them also is your servant enlightened, *

and in keeping them there is great reward.

12 Who can tell how often he offends? *

cleanse me from my secret faults.

13 Above all, keep your servant from presumptuous sins;

let them not get dominion over me; *

then shall I be whole and sound,

and innocent of a great offense.

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

heart be acceptable in your sight, *

Yahweh, my strength and my redeemer.

——————–

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Language, Psalms, Teaching

Psalm 26 – Being governed by Yahweh so one walks with integrity

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1 Give judgment for me, Yahweh,

for I have lived with integrity; *

I have trusted in Yahweh and have not faltered.

2 Test me, Yahweh, and try me; *

examine my heart and my mind.

3 For your love is before my eyes; *

I have walked faithfully with you.

4 I have not sat with the worthless, *

nor do I consort with the deceitful.

5 I have hated the company of evildoers; *

I will not sit down with the wicked.

6 I will wash my hands in innocence, Yahweh, *

that I may go in procession round your altar,

7 Singing aloud a song of thanksgiving *

and recounting all your wonderful deeds.

8 Yahweh, I love the house in which you dwell *

and the place where your glory abides.

9 Do not sweep me away with sinners, *

nor my life with those who thirst for blood,

10 Whose hands are full of evil plots, *

and their right hand full of bribes.

11 As for me, I will live with integrity; *

redeem me, XXXXX and have pity on me.

12 My foot stands on level ground; *

in the full assembly I will bless Yahweh.

——————–

This is the companion Psalm to be read aloud in unison or sung by a cantor following the reading of Job on the nineteenth Sunday after Pentecost [Proper 22], Year B, according to the lectionary for the Episcopal Church. In Job is written: “[Job] was blameless and upright, one who feared God and turned away from evil.” This pairing will precede a reading from Hebrews, where Paul wrote, “God did not subject the coming world, about which we are speaking, to angels. But someone has testified somewhere … You have made them for a little while lower than the angels; you have crowned them with glory and honor, subjecting all things under their feet.” All will accompany a reading from Mark’s Gospel, where is written: “[The Pharisees] said, “Moses allowed a man to write a certificate of dismissal and to divorce her.” But Jesus said to them, “Because of your hardness of heart he wrote this commandment for you.”

You will note that in six places I have restored the text written, as “Yahweh,” in bold type. In each of those places the English translation has erroneously shown “Lord.” That was not written. Additionally, in verse eleven you will find my insertion of “XXXXX.” This is to show my erasure of the NRSV translation [there may be other translators also, I don’t know] of “Lord,” where nothing was written in that regard, meaning it is a fabrication of Holy text. Because of these errors making everything presented be a paraphrase of what was actually written, with paraphrases having a tendency to mold themselves to personal, hidden agendas, I will not analyze the verses as translated. Instead, I will offer a literal translation into English and interpret from that.

Verse one literally says, “govern me Yahweh that I in my integrity have walked ; Yahweh I have trusted , not shall I waver .” In this, the Hebrew word “shaphat” begins this verse, meaning “to judge, govern.” This means David is placing immediate focus on his submission of self-will to that of Yahweh’s. For Yahweh to “govern” (or “judge”) David, Yahweh has to be married to David’s soul. This makes the theme statement for this song be relative to all souls, like David’s, who allow divine possession to guide one’s actions.

The Hebrew word “ani” means “I.” This must be seen as the equivalent of the Greek “ego,” which is a statement of “self.” When David stated “that I in my integrity have walked” (with “my” being a statement about the possession of self), the use of “I” and “my” says Yahweh has taken the role of “I” from David, although David gets credit for that guidance being perceived by others as his “integrity.” The Hebrew word “tom” means “completeness, integrity, also part of the high priest’s breastplate,” and the same word was used in Job 2:9, when Job’s wife asked Job why he still held onto his “integrity” [from “tom”]. This is then why this psalm is linked to the Job reading; and, “integrity” becomes a statement about one’s self being possessed by Yahweh, with that soul not wavering from that guidance.

When David used the first person form of “batach” in saying, “I have trusted,” this is the ego of David having faith in the presence of Yahweh leading his actions. It is the personal experience (“I”) that knows Yahweh through divine possession (“have trust”), not someone telling him about this, as an influence to believe. It is only from that personal possession experience that “trust” becomes the cornerstone of faith, which does not ‘waver.” Thus, David is establishing a song of praise that states his steadfast love of Yahweh, who is one with his soul.

Verse two then says, “try me Yahweh and test me , [refine] (my inward being) and my heart .” In this, “try me” and “test me” must be seen as one who understands metallurgical testing, where the combination of Yahweh with a soul is like the addition of carbon to iron, mixed with other metals. These metals are smelted with fire and pounded with hammers, to mix the elements together into a strong alloy, before quenched in oil or water, to prove the metal to be hard and strong.

In the second half of this verse, “refine” [“tsaraph”] becomes a similar heating process, but because this word appears in brackets, it should be seen as a statement that is non-physical. The brackets [not shown in translation] are an indication of the soul’s “refinement,” as opposed to the body being fused with a new Spirit. Then, following that soul’s testing, David wrote in parentheses “kilyah,” which literally means “kidney,” but reflects “inward parts” or “inmost being.” That should be seen as the soul. Again, the surrounding of this word with marks [brackets and parenthesis] show this not to be physical parts, but the soul of the body, now being alongside a Spirit of Yahweh. No longer just a soul in a body of flesh, Yahweh has joined as an overriding purifier. This becomes a test of purity, where “my heart” is a statement of one’s “soul” or “inner mind, mind, will” being made refined by the presence of Yahweh testing.

Verse three then says, “for goodness before my eyes ; and I have walked , in your truth .” This is David singing about his wearing the face of Yahweh, so the “goodness” of Yahweh becomes the face through which David sees. By having that divine face glowing upon his face [the sign of a true Saint – artistically depicted as a halo], the “I” of David has walked righteously. That path of righteousness is based on being shown the “truth” of the world, known by Yahweh. It also is the “truth” of the meaning of Scripture, which otherwise is overlooked and unknown.

Verse four then says, “not I have dwelt with men of emptiness ; and with pretenders , nor will I go in .” This is David singing about the company he keeps, as a wife of Yahweh. Those of his family, as well as those of his nation of people, all are likewise filled with the Spirit of Yahweh, from also having married their souls to Him. In David’s Israel, the name of the nation was a true reflection that all within its boundaries were truly “Those Who Retained God.” There were no ”pretenders,” where the Hebrew word “alam” means “to conceal,” where the meaning is to hide the fact that one’s soul has been retained for selfish purposes. David’s Israel found those out and converted them to welcome divine marriage or be banished. When David sang “I will not go in,” this says there was nothing offered by the Gentile peoples surrounding Israel that lured him to turn away from Yahweh, to seek their ways.

Verse five then sings, “I have hated the congregation of evildoers ; and with the criminal not will remain .” In this verse, David is saying that Israel still had those who broke the laws of Moses and promoted lives that were not righteous. Saul was an example of that. Samuel had sons who did not follow in his ways. So, there were pockets of people calling themselves Israelites, but who were the ones retaining their own souls, while doing lip-service to Yahweh and Moses. David is saying that one whose soul is married to Yahweh will find disgust in those who do evil works; and, he will not add any support to those who think of ways to sidestep Mosaic Law.

Verse six then says, “I will wash in innocence my feet ; so I will walk about your altar Yahweh .” Here, the Hebrew word “kaph” means, “hollow or flat of the hand, palm, sole (of the foot), a pan,” such that the standard translation would be “hands.” In the Tabernacle, according to the decrees of Exodus that a “bronze laver” was constructed for the priests of the Tabernacle to wash both their hands and their feet, before going to the altar of sacrifice. [Exodus 30:17-21] As feet are dirtier than hands, from walking in sandals in dusty ground, it is more important to see “feet” as that area [the sole or instep] least likely to be clean. The aspect of Jesus washing feet needs to be seen here. Each body in submission to Yahweh is a sacrifice upon His altar. Thus, the Hebrew word “sabab,” which means “to turn about, go around, surround,” is viable in translation as “will walk about.” As for “innocence,” instead of water to bathe in, the outpouring of Yahweh’s Spirit is the “innocence” that cleans a soul.

Verse seven then sings, “that I may hear of the sound of thanksgiving ; and relate all your wonders .” This is David singing that all who are the wives of Yahweh are not silent about His presence within them. There is the singing of praises for all He does. It is not just one guy telling everyone how wonderful it is, when no one else could hear that as anything more than selfish bragging. This sings of the widespread glory given Yahweh from His faithful.

Verse eight then says, “Yahweh I have loved the dwelling of your house ; and the standing place , tabernacle of your gloriousness .” In this, the first half of the verse sings about Yahweh “dwelling” within one’s being, such that David was the “house” in which Yahweh lived and gave him true life [eternal life]. The second half is then relating to the Tabernacle, where the Ark and the Covenant was where Yahweh rested between the Cherubim.

Verse nine then sings, “not do gather with the sinners my soul , not with men bloodthirsty for my life .” This is David singing about his knowing that there were enemies that wanted to kill him. This verse can be seen as the truth of Jesus saying to “love your enemies and pray for those who persecute you,” because “[Yahweh] causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.” The way to love your enemy is to leave them alone to hate you, while you pray Yahweh will lead them to righteousness, without your presence igniting hatred within them. Faith in Yahweh working miracles without one’s presence needed elsewhere, which means sometimes it is better to stay in a state of love oneself, while others find the same.

Verse ten then says, “who in one’s hands a wicked scheme ; and whose right hand is full of bribes .” In this, the mention of both “hands” says one who plots evil against others has put his or her own soul in the “hands of wickedness.” This says “one’s hands are full,” which does not leave any room for anything other than evil doings. Because the “right hand” [“yamin”] is typically a statement of that which leads a soul, when it is holding “bribes” it has been paid by Satan in material gains, none of which will have any lasting value. Rather than be at the “right hand” of Yahweh, as His servant, with Him leading one’s soul, one’s soul has been sold for thirty pieces of silver.

Verse eleven is where the non-existent “Lord” was removed above. It literally sings, “but I in my integrity will walk , ransom me and show favor to me .” Following a verse that says the wicked will waste their time planning to get rich and powerful, at the expense of others, David is now saying his soul will not be distracted by such temporary profits. He will reject bribes because Yahweh will maintain his “integrity” and committed state of divine being. When the Hebrew word “padah” is read as “ransom me,” rather than “redeem me,” David is saying he sacrifices himself to be the “bribe” that draws others to Yahweh. David is willing to be used by Yahweh, trusting that whatever happens to his body of flesh, his soul will be promised “favor.”

Verse twelve then says, “my foot takes a stance in uprightness ; in the assemblies I will kneel to Yahweh .” This sings of the stability that comes from having the “integrity” of David and the patience of Job in one’s soul, married to Yahweh’s Spirit. All who share this inner presence, as an “assembly” of His wives who are all known truly as Israelites, the kneeling to Yahweh is a restating of the wedding vows. All who acknowledge the Covenant as their contract to be the people of Yahweh, they must all “kneel” in submission of their souls to His presence, in order to live up to that agreement.

As the accompanying Psalm to the Job reading, to be read on the nineteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is stated in the theme of verse one: Let Yahweh govern your life, so you walk with the integrity of Job. Yahweh boasted to Satan how faithful Job was. It should be one’s ministry to be equally committed to walking with true faith that is unwavering. Only with that commitment can others see Yahweh on your face and feel His presence.

Language, Psalms, Teaching

Psalm 8 – A little lower than angels

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1 [1a] 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 the accompanying Psalm for the Genesis 2 reading about Adam being handed Eve to name, which will be read aloud in unison or sung by a cantor on the nineteenth Sunday after Pentecost [Proper 22], Year B, according to the lectionary for the Episcopal Church. This pair will precede the Epistle reading from Hebrews, where Paul wrote, “Now in subjecting all things to them, God left nothing outside their control. As it is, we do not yet see everything in subjection to them, but we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.” All will accompany the Gospel reding from Mark, where Jesus said, “Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.”

In the above translation, you will notice that I have renumbered the verses, so the reality of nine is shown [not ten]. The NRSV shows the proper numbering; but the Episcopal Church has found some unexplainable reason to alter divine Scripture, changing nine verses into ten. They take a portion of verse one and slip it into verse two, changing the rest of verse two, while then changing the remainder of verse two into verse three. They add the extra verse in the process. In addition to that, the first and last verses begin with “Yahweh adonenu,” which translates as “Yahweh of lords.” The NRSV translates this as “O Lord, our Sovereign,” while the Episcopal Church shows, “O Lord our Governor.” Because both are errors of translation, I have restored the written text.

My main resource for the translations of the Hebrew is the BibleHub Interlinear website. That site assigns names for Psalms and also adds headers for segments of other texts. None of these are part of the actual text, but they are taken from key words in the text. Other translation versions do the same, while others add nothing. The ‘title’ for this Psalm is “How Majestic is Your Name!” The NRSV applies one that says, “Divine Majesty and Human Dignity,” with others getting further away from what is written by David, as summations of the content. I feel the BibleHub Interlinear ‘title’ is most appropriate, simply because it includes the key term used in verse one, which is “name.” It must be understood that the only way a “name” has any greater power or glory, as far as Yahweh is concerned, is when His name is part of one’s being. That becomes a statement of marriage, when a Husband’s “name” is taken by the wife. That is when all “divine majesty” can be known.

In verse one, as well as its repetition as verse nine, the beginning words written by David are “Yahweh adonenu,” which literally translates as “Yahweh lords of us.” The plural form of “adon” [a singular “lord,” which is not written] is the possessive case, as “our lords.” That can be restated as “lords ours” or “lords of us,” as long as the plural number of “lords” is maintained. This specific form of “adon” [“adonenu“] is found written seven times in the Old Testament, with two of those times in this Psalm. All English translations show it in the singular, as “our lord,” which is not the truth of the word written. The truth is “adonay” [plural “lords”] is much like “elohim” [plural “gods”], in the sense that both words are referring to divine possession [“our” or “of us”]. The divine is “Yahweh.” Thus, “Yahweh adonenu” is a statement about David being one of the hands of Yahweh on the earth, whose souls are governed by His Spirit, making them take positions of importance as guides over other souls that need to be led to marriage to Yahweh. This whole song is praising that presence in David, as he was one of those experiencing “Yahweh lords of us.”

Verse one then literally says, “Yahweh lords of us , how majestic your name in all the land ; who have been given your majesty , upon the heavens .” In this, “how majestic your name” means the definition of “majestic” [from “addir”] must be realized as: “having or showing impressive beauty or dignity.” (Google search, Oxford Languages) To grasp that “Yahweh” is the “name” of “us lords” means “us lords” then display (“showing”), via Yahweh possessing many (“having”), “in the land” that is called Israel. Still, “earth” can be the translation of “eretz,” with that a statement of “matter” or “substance,” from which human flesh is made. That says the “majesty” that is Yahweh is then the “majesty” displayed in human form … on “earth.” This presence is through divine marriage, between souls and Yahweh’s Spirit.

This is then stated to be a “gift” [from “nathan”], as “us lords” “have been given” the “majesty” of Yahweh. When the word “shamayim” is translated as a physical entity – as “sky” or “heavens” – it loses the ability to be clearly seen as a statement of the spiritual. This last segment of verse one must be read as a statement about how “the majesty has been given,” as it is placed “upon the souls.” In “‘al-haš·šā·ma·yim” the preposition attachment (“al-“) should be read as “upon,” rather than “above” or “over,” although those additions state an elevated state of being as becoming part of the “majesty” felt by a soul. A “soul” must be realized as the “heavens” within a dead body of flesh, which animates that flesh. Thus, the “gift” is an elevation of the “soul” to a “heavenly” state of being, within the “earth” of one’s flesh.

Because David sang this in verse one and then repeated it in the last verse, it is imperative to realize that “Yahweh adonenu” is more than some worthless statement that says, “Lord God.” That is much ado about nothing, because it means nothing of value. If begs the question, “”Lord of what, who, how many, etc., etc.?” By seeing “adonenu” as a statement of all who are divinely possessed by Yahweh, sent into ministry in His “name,” one can realize the truth of all the verses in between that theme.

Verse two then literally sings, “out of the mouth of children and sucklers you have established strength intent your binds ; you may cease enemy , and the avenger .” Here, the use of “children,” commonly translated as “babes,” must be seen purely as metaphor, where the focus is not on infants, but on newborns of faith. When verse one ended saying “upon the soul,” that “heavenly” presence within cannot be contained. Now it comes “out of the mouth,” which means the soul is led to speak as the presence of Yahweh on “earth,” which is the power of “lords” in His “name.” As those reborn anew, all that is said comes from Yahweh, just as Jesus regularly said, “I speak what the Father says.” Thus, souls “suckle” on that source of knowledge, as the source of their words.

It is here that the Hebrew verbiage is twisted to make it appear that “enemies” are why Yahweh possesses His “children.” That is not what is written, as “you have established strength intent your binds” becomes reflective of swaddling clothes wrapped tightly around a newborn. It is then the “intent” [from “le-maan”] for a newborn Saint to have no freedom to move beyond God’s Will. That becomes the “strength” possessed by a “lord” like David. Rather than be possessed because enemies threaten, the “intent” is then stated to “cease” all who would go against Yahweh, where unmarried souls become their own worst “enemy.” Rebirth in the Spirit then stops that self-abuse. By being divinely possessed, one has “avenged” his or her own sins, through the redemption of Yahweh.

Verse three then sings literally, “when I see your divinity the deeds of your fingers ; the moon and the stars , which you have set firm .” In this, the Hebrew word “raah” [transliterated as “’er·’eh,” – “I see”] must be understood as being beyond a meaning of physical sight. The word reads as “understanding,” such that the ones who are Yahweh’s “lords” on earth are able to intuit the vastness of the “works” and “deeds” that Yahweh has commanded. To write “’eṣ·bə·‘ō·ṯe·ḵā,” saying “of your finger[s],” the focus placed on a “finger,” rather than a whole hand, says that the acts of Yahweh demand little effort on His part. Therefore, each of the “lords” in His “name” are like “fingers” touching the earth with His presence.

To then make a comparison that one like David was as equal a creation by Yahweh, as were His commanding “the moon and the stars” to be “set firm” in place, says the “intent” of verse two is no different than the “intent” in stellar formations. The magnitude of a “moon” and all the “stars” become a reflection of the axiom ‘as above, so below,’ so all Yahweh adonenu” are equally as purposeful. Divine possession does not happen randomly, as scientists would propose, as if Creation were haphazardly occurring laws of physics, with no controls whatsoever. David is saying everything is “appointed” and has been “firmly established.”

Verse four then literally says in English, “what is mankind that you are mindful of it ; the son of man , that you appoint him .” Here, David has come down from outer space and placed focus on the presence of life on the planet, that of human brains, called “mankind.” It rhetorically asks, “what is mankind?” The answer is “mankind [from “enosh”] is eternal souls imprisoned [some would say freed] in bodies of flesh that are made of dead matter. David questions why souls in human bodies of flesh are any more than souls in animal bodies of flesh. All flesh will die, releasing their souls.

When David then sang, “the son of man,” where “man” in Hebrew is now “adam” [a change from “enosh”], the focus is explaining that Yahweh is “mindful of” humanity because it has been given the gift of a brain that creates a mind that will act in ways that other animals do not. The souls of animals are only able to act in natural ways, meaning they do not devise ways that hurt their own souls [the “enemy” that needs ceasing]. Therefore, Yahweh was “mindful” of the ability of “mankind” to sin, creating the need for Yahweh to forge the first divinely possessed “man” [“adam“], who would then be “appointed” to lead sinful “man” [“enosh”] away from its mind-driven lust with death.

Verse five then sings literally, “you have made him lacking a little than the angels ; and with glory and honor you have crowned him .” Here, it is imperative to realize that David wrote [transliterated] “mê·’ĕ·lō·hîm,” where “elohim” becomes a comparison to the “adonenu.” The tendency of translators of Hebrew into English is to see “elohim” and twist and turn it into “God.” Unfortunately (for them), they cannot do that here, as they would then be forced to translate this verse as, “you have made [man] lacking a little than God.” The reality is the truth says Yahweh [the One God] has “lowered” Himself into “man,” making “man” become an “elohim” or one of the “adonenu.” Thus, it is the presence of Yahweh within Adam [divine “man,” like divine David] that became [unlike “man” of “enosh”] his “crown of glory and honor.”

Look at this like God is the bus driver, dropping Adam-angel off at earth, telling him, “Remember I’ll be back when school lets out.” Meanwhile, the bus is still full of “elohim.”

This verse and the verse to follow are quoted by Paul in his letter to the Hebrews. This Psalm is a companion to the Genesis 2 reading, which tells of the creation of Eve from Adam. In that Genesis reading, the truth stated is that both Adam and Eve were “mankind” from “enosh” that had been made into “sons of man” [male and female], which were “Yahweh elohim.” The elohim are “angels.” The “Yahweh elohim” are still angels, but those who support Yahweh. When “man” [as “adam”] is a “Yahweh elohim” [as were Adam and Eve] they were angels within bodies of flesh.

Realizing that, verse six then sings in English, “you have made him to have rule over the works of your hands ; all you have put under his feet .” This says that a divine Adam, or all “sons of man,” have been given the power of Yahweh incarnate into dead matter, placed on earth. When David then said, “all you have put under his feet,” that says divine man – all who are souls married to Yahweh – are angles, therefore they are on a higher level of consciousness than are mere mortals. This in no way implies divine “adonenu” will walk all over mere mortals. They simply are sent by Yahweh to show mankind [“enosh”] that there is a higher way of living: uprightness and righteousness.

Verse seven then sings in English, “sheep and oxen all ; moreover , beasts of the earth .” Here, the metaphor of “sheep” must be seen as those “under the feet” of divine “man,” who become the shepherds of the flocks. The Hebrew word translated as “oxen” [from “eleph”] can mean “herd, such that the first segment of words states, “sheep and herd.” For that to lead to a one-word statement that says “even, moreover, also” [“from “gam”], this says the shepherd and the sheep are the same: man [but one is “adam” and the flock is “enosh”]. Thus, all are “beasts of the world,” where the Hebrew word “sadeh” means “field,” implying “agriculture.” Thus, the purpose of mankind is to do the works of “beasts” that will bring forth a yield of good fruits for those labors.

Verse eight then sings, “the birds of heaven and the fish of the sea , that pass over the way of the sea .” In this metaphor, “the birds of heaven” are not flying, feathered creatures, but angels in the name of Yahweh. The metaphor of the “fish of the sea” is why Jesus told his disciples, “I will make you fishers of men.” This makes the “fish” be those willing to follow a divine leader, such as Moses, David, and Jesus. That then lead to the word “abar,” which means “to pass over,” which is the defeat of mortal death, through a soul’s commitment to Yahweh, becoming His “elohim.” That becomes the “path” the Israelites took, following Moses, where “the sea” was parted so they could cross.

Verse nine is then a repeat of verse one, which states that those who “pass over” will become the new “Yahweh adonenu.” It means taking on the “name” of Yahweh, as His spiritual wife. It is that commitment that purifies the soul of all past sins and forever leads one to do His Will.

As the companion Psalm to be sung aloud on the nineteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is to be reborn in the name of Yahweh. To be reborn in that name, one needs to learn the name and stop referring to Yahweh as a “Lord.” It is one’s soul’s responsibility to realize Yahweh “lords” the world through His Saints. Those are souls who divinely marry His Spirit and suckle His knowledge, so the truth comes out of their mouths. One does not come to this state of being by trying to memorize the library at the seminary where diplomas mean easy-money jobs in the religion industry. One must become a true shepherd of a flock; and, that means hard work in the name of Yahweh.