Category Archives: Psalms

Language, Psalms, Teaching

Psalm 71:1-6 – Being in the possession of Yahweh, as yours and mine

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1 In you, Yahweh, have I taken refuge; *

let me never be ashamed.

2 In your righteousness, deliver me and set me free; *

incline your ear to me and save me.

3 Be my strong rock, a castle to keep me safe; *

you are my crag and my stronghold.

4 Deliver me, elohay, from the hand of the wicked, *

from the clutches of the evildoer and the oppressor.

5 For you are my hope, adonay Yahweh, *

my confidence since I was young.

6 I have been sustained by you ever since I was born;

from my mother’s womb you have been my strength; *

my praise shall be always of you.

——————–

This is the Psalm selection that will be read aloud in unison or sung by a cantor on the fourth Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Jeremiah, where as a boy he was told, “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the people.” This pair will be read before the selection from Paul’s first letter to the Corinthians, where he wrote: “If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal.” All will accompany the Gospel reading from Luke, where Jesus told the angry Jews of Nazareth, “Doubtless you will quote to me this proverb, ‘Doctor, cure yourself!’ And you will say, ‘Do here also in your hometown the things that we have heard you did at Capernaum.”’

In the above six verses, you will note how I have restored the proper name “Yahweh” (in bold type), after the NRSV (et al) had translated these as “Lord.” This is wrong, as verse five states in the Hebrew text, “adonay Yahweh,” with the NRSV (et al) translating that as “O Lord God.” Because “adonay” is the plural word that translates into English as “lords” (not capitalized) and because the NRSV has shown it reads “Yahweh” and sees “Lord,” they have now pulled an alternate translation for “Yahweh” out of their unholy ass and made it “God,” so as not to redundantly translate “Lord Lord” (when a child reading Hebrew would know “adonay” is the plural of “adon” and correct anyone that stupid by saying, “lords Lord.” Because “adonay” is a human quality from being Spiritually married to Yahweh, the same association should be read into “elohim,” so I have restored the Hebrew word written by David in verse four: elohay.”

Verse one is shown beginning by David singing, “In you, Yahweh, have I taken refuge; let me never be ashamed.” The preposition used – “in” – needs to be understood as direction, rather than some symbolic way of a financial wizard having invested valuable dollars into a retirement fund, to be able to retire rich (at age forty?). The point David must be seen as making is David’s soul (which 1 Samuel says Yahweh poured out His Spirit upon David, for an eternal Anointment [a Christ-Messiah]) be known as married to Yahweh; so, David’s soul is in Yahweh, possessed divinely by His Spirit. The two – David’s soul and Yahweh – are one, inseparable. Just as one would crawl into a cave or cabin in the woods for “refuge,” the soul of David willingly and lovingly is thankful for Yahweh’s protection of his soul.

To then add, “let me never be ashamed” can be misleading. The word for “refuge” [“chasah”] implies both “hope” and “trust.” This is then leading one to see that David being “in Yahweh” led his soul to known Yahweh personally, thus all beliefs were born of deep faith. From that perspective, David was not making a suggestion or recommendation to Yahweh that begged, “let me never be ashamed,” as that comes off like an investor telling some stock purchase program, “I better make a nice profit, or I will leave you in a heartbeat!” In reality, David wrote words that literally translate to say, “never let me never be put to shame let me never.” That becomes an affirmation of faith, where the first person masculine singular [“me”] is David saying to Yahweh, “I truth my self-will will never allow me to shame myself, thereby same the faith I swear to You.” Yahweh will never allow a soul married to His Spirit to do anything shameful.

In verse two, the first segment that sings, “In your righteousness, deliver me and set me free,” the directional preposition “in” returns. This means David was not seeing Yahweh – an entity that is All-Encompassing Spirit – has no need to be “righteous.” Yahweh IS. When a soul is “in Yahweh,” then that soul becomes led by Yahweh to a state of its own being, which is where “righteousness” can only be expressed – in the world. The second person masculine singular use of “your” means David’s soul was possessed by Yahweh, fully in the control of Yahweh, so David’s soul was “His,” means the relationship to Yahweh made the possessive say, “I am yours,” thus I act with “righteousness.”

In the final of words in verse two’s first segment, the Hebrew word “palat” [transliterated as “ū·ṯə·p̄al·lə·ṭê·nî”] means “to escape,” such that “set me free” is a paraphrase that implies David needs freedom from captivity. This must be read as David stating the prison that all souls are placed, in captivity where judgment always awaits at death, is the flesh. By David’s soul being “in Yahweh,” with his body of flesh being led to a state of being that is “righteousness,” then David know that state of being is what will release his soul from returning to the earthly realm (in another prison body of flesh). Thus, the “escape” is from reincarnation (or worse), so David’s soul can spend eternity with Yahweh – “in” a forever marriage.

David is then shown to sing, “incline your ear to me and save me.” In this the second person masculine singular of “your” means the same as before. David was not asking Yahweh to lean His “ear” over so He can hear what David has to say. David is saying he is listening to Yahweh, with the possessive of “your” meaning David was the “ear” of Yahweh, who heard what he was being told to know. It is then the benefit of this ability to hear the voice of Yahweh speaking that brings eternal salvation for a soul. One should also see the metaphor of “Yahweh saves” as the naming of Jesus, so by being the “ear” of Yahweh, David’s soul had been reborn as the Son, as Jesus.

The translation of verse three, shown as: “Be my strong rock, a castle to keep me safe; you are my crag and my stronghold” is a paraphrase that has scrambled the order of words written. The order of words come from Yahweh, who wrote in divine ecstasy. David never saw himself as some young ‘rock star’ that needed to ‘get in the writing mood’ and feel the pulse of what the people wanted to sing and hear sung. Because David was “in Yahweh” and his “ear” listened to what Yahweh said, David would never have approved some translation service bastardizing the Word of Yahweh, which came through him. The true literal translation of verse three is as such: “become my rock dwelling to which I enter , always , you have given the orders to save me ; when my crag and my snare yourself .”

In this, the words translated as “rock” and “crag” [“tsur” and “sela”] can also equally translate as “cliff.” This becomes metaphor for a “cliff dwelling,” where it is not easy for anyone to enter, thereby being a safe place to live. Because there are many natural caves in the rock of Israel, the symbolism of “rock” has to be seen as Jesus being the cornerstone, which is rounded [not squared], and used as a tombstone that blocks the entrance of a “cliff dwelling.” Because it is rounded and can be rolled away after death, the soul can escape and be “saved.” Here, again, is Jesus metaphor in words. The “stronghold” aspect needs to be seen as the “stronghold” captured by David [Jebus], which he deemed to be the City of David. That “cliff dwelling” was where underground servants of Yahweh had protected the children of Israel, until David overthrew them and made each Israelites depend on each soul marrying Yahweh for their soul’s salvations. Thus, this verse sings for all who are like David, “in” a relationship with Yahweh.

Verse four is where David used the word “elohay,” which is the possessive form that adds “my” to “gods” [not “God”]. Just as “your” was seen as a statement of Yahweh claiming David’s soul as His, so David could equally say, I am yours,” the use of “my” has the same effect. Again, one must break free of the indoctrination of translation service that refer to the plural “gods” as some statement of Yahweh. It is a statement of Yahweh’s possession of a collection of souls [Spiritual wives], where all so possessed by Yahweh become His “angels in the flesh,” or “elohim.” Therefore, David use of “elohay” is his pronouncing himself as one of Yahweh’s “elohim,” as “my” indicates acceptance of that possession [willing marriage].

Verse four begins with that one word, separated by a comma mark afterwards. Thus, after this statement of himself being one of Yahweh’s “elohim,” David then sang (literally translated), “escape me out of the hands of the wicked ; out of the hand of the unrighteous and cruel man .” With this ending in the singular form of “cruel man,” rather than men, this speaks of David himself. His soul has escaped the desires of the flesh, because he has freely submitted his soul to Yahweh in divine marriage. The Hebrew word translated as “cruel man” is “wə·ḥō·w·mêṣ,” from “chamets,” ordinarily meaning “to be sour or leavened.” This ‘baking’ term says the basic addition of yeast to flour, causing bread to rise and become fresh and tasty, is symbolic of life in the world, where a soul becomes “wicked” and “sour” because of all the additions heaped in with the ‘flatbread’ that is a basic soul. By marrying Yahweh, David willingly and lovingly gave up the ‘spice of life,’ the “leavening” that gives rise to souls filled with a lot of ‘hot air.’

Verse five is then where David wrote the combination of words: “adonay Yahweh,” which (as explained earlier) means David was one of the “lords” married to Yahweh, for the purpose of leading other souls to also marry Yahweh. While an “elohim” is such a married soul, all souls need to be led to that state of wedded bliss, which makes “lords” be symbolic of shepherds, with lost soul being a scattered flock.

The literal translation of verse five then is seen to be: “when you my cord ; lords Yahweh my confidence from my early years .” The Hebrew word that I have translated as “cord” is “ṯiq·wā·ṯî,” from “tiqvah,” means “cord,” but is acceptable as implying “hope,” like some ‘lifeline.’ When one studies people who have died and had near death experiences, where their soul leaves their body of lifeless flesh and floats around and goes to see things pertinent to the life lived, they speak of the ‘silver cord,’ which is the soul’s link back to the body of flesh. If that silver cord becomes severed, there can be no return to life, after such an experience of death. In that, a soul is linked to its body of flesh by a normal or ordinary “cord,” which is breathed into the flesh by Yahweh at birth. He then determines when this “cord” will be severed. What David is now singing about is the equivalent of a ‘golden cord,’ which is the second soul breathed into a soul-wife’s soul, which is Jesus [“Yahweh Saves]. It is that presence within one’s soul that makes one be like all who are souls reborn as Jesus, as all are the teachers of Salvation, as the ‘golden cord’ to be received by souls transforming from ordinary to extraordinary. David knew of this “cord’s” presence when Yahweh Anointed him when he was just a boy.

When David is then shown to sing, “I have been sustained by you ever since I was born; from my mother’s womb you have been my strength; my praise shall be always of you.” this relates well with the companion Old Testament reading from Jeremiah. While the implication is to hear David singing of having been a miracle birth, much like John the Baptist, the truth of David’s known history is he was born ordinarily from the wife of Jesse, with no angels of Yahweh sent to notify anyone of David’s soul being born. This means the truth is in line with Jesus telling Nicodemus that one must be born a second time [which flew well over Nick’s head]. Thus, David is singing of a resurrection, where the second birth is that of Jesus entering into his soul, after the baptism of Yahweh’s Spirit.

Here, the literal translation is vital to realize, in order to get to that conclusion. The literal translation is this: “on account of you I have been upheld since birth , out of the womb of my mother you cut me ; of you my praise eternally .” In this, the translation of “upheld” is based on the initial preposition implying “above,” with the Hebrew word “samak” meaning “support.” The two combine to state “upheld,” where this is a statement of righteousness making one capable of being a Son of Yahweh. When seeing this as the Son, this is the reborn state that has a divine soul come to make one’s soul be “upheld.” The “birth” is then when the soul of Jesus is born within one’s soul.

The focus on the “womb” needs to be seen as one’s own soul, not a female body of flesh. Since all souls in bodies of flesh are feminine essence, thereby being bridesmaids awaiting marriage to Yahweh’s Spirit, all souls [those in both men and women] are feminine, to Yahweh’s masculine Spirit. When the soul is seen to divinely marry with Yahweh’s Spirit, the only reason for any true marriage is propagation – making a baby. This turns the wife-soul of a human being into the “mother,” whose “womb” is its soul in human flesh. Thus, a wife-soul of Yahweh becomes the mother of the Son born into the mother’s soul, as two souls in one body of flesh. This is the second birth of which Jesus spoke to Nicodemus. Many people are exactly like Nicodemus in their inability to see this meaning.

In other Old Testament songs [of David, Isaiah, Jeremiah, et al], the metaphor of “strength” [from “koach,” found used in verse nine] is that which saves, thus being a reflection of Jesus. The word the NRSV used to translate “strength” is [I imagine, as it is not written] “gazah,” which means “to cut.” This needs not be seen as a Cesarian section form of birth, but the splicing of an ordinary soul with the soul of the divine Son of Yahweh [Adam-Jesus], whis is regularly called the “strength” that saves. This then becomes the soul David identified with [“of me, my, yours”]; and, it was that new identification that he would forever “praise.”

As the Psalm to be sung on the fourth Sunday after the Epiphany, the point is for those who have been reborn as Jesus to be making our souls comfortable in our new relationship that has us not only dwelling with Yahweh’s Spirit, but also His Son. We have to let go of all the controls we once claimed over our body of flesh. That body has been transformed into a temple, with Jesus now the High Priest that resides within us. Our duty is as a Levite, which is to keep the temple clean and presentable for those who seek a place to worship Yahweh. We need to become like David, where our inner child leads us faithfully and righteously.

Language, Psalms, Teaching

Psalm 138 – Smacking down the enemy of self with the right hand of God

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1 I will give thanks to you, O Lord, with my whole heart; *

before elohim I will sing your praise.

2 I will bow down toward your holy temple

and praise your Name, *

because of your love and faithfulness;

3 [2] For you have glorified your Name *

and your word above all things.

4 [3] When I called, you answered me; *

you increased my strength within me.

5 [4] All the kings of the earth will praise you, Yahweh, *

when they have heard the words of your mouth.

6 [5] They will sing of the ways of Yahweh, *

that great is the glory of Yahweh.

7 [6] Though Yahweh be high, he cares for the lowly; *

he perceives the haughty from afar.

8 [7] Though I walk in the midst of trouble, you keep me safe; *

you stretch forth your hand against the fury of my enemies;

your right hand shall save me.

9 [8] Yahweh will make good his purpose for me; *

Yahweh, your love endures forever;

do not abandon the works of your hands.

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the fifth Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Isaiah, where the prophet was shown a vision of angels assigned to the world by Yahweh, where he declared, “Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, Yahweh of hosts!” That pair will then be followed by a reading from Paul’s first letter to the true Christians of Corinth, where he wrote: “By the grace of God I am what I am, and his grace toward me has not been in vain.” All will then accompany the Gospel reading from Luke, where we read, “When [Jesus] had finished speaking [to the crowd, as he was on a boat just offshore], he said to Simon, “Put out into the deep water and let down your nets for a catch.”

This is an eight-verse psalm, not nine. For whatever reason, the Episcopal Church has seen a need to turn verse two into two verses. That adds a non-existent verse, which I have removed and noted proper verse numbering in bold type, between brackets.

Also, in the first verse of this psalm, the NRSV has mutated the word “elohim” so it has been improperly translated as “O Lord.” The truth of the word written has it stating the plural number, where an English translation should be as “gods.” The plural number demands the lower-case, because many “gods” would be lower in status than Yahweh. The word “elohim” has special meaning, as an angel of Yahweh, but it does not demand capitalization and must be known as plural, not singular. Therefore, it has been restored to the Hebrew written.

In six other instances, the word “Yahweh” has been improperly translated as “the Lord.” That written has been also restored, as can be seen in the bold type appearing in the above translation. The bold type should serve to force one’s eyes to see the truth of the name of the One God believers profess belief in. To be “in the name of God,” so one can say, “In God’s name we pray,” that means one needs to know what that name is first. Calling Yahweh “the Lord” says, “I am not one with God, because he is just some Lord external to me, who I do not know.” Learn the name!

I have written before about this Psalm 138. That commentary can be accessed by searching this site by name and number of the reading. I wrote about it as the Psalm in the Ordinary after Pentecost, Year B (Proper 5) readings; when it last came up in the lectionary cycle. In that three-year cycle, this Psalm will be read during four Sunday services: Epiphany 5C; Proper 5B; Proper 12C; and, Proper 16A. That repetition says this Psalm 138 is recognized as important to grasp. It should be as well-known as is a hymnal favorite, regularly sung by congregations.

It can be discerned that this Psalm 138 is sung during periods recognized as when ministry has begun. The period that is after the Epiphany can then be recognized as the internship of ministry that equates to when Jesus sent out the twelve and seventy, in pairs. This means Psalm 138 should be viewed as a song of praise by one whose soul has married Yahweh and given birth to His Son, making one be the vehicle of a new ministry of Jesus. Therefore, praise is sung.

In the first verse is where the mystical word “elohim” is found. It is so mystical it caused the NRSV to stick in an “O Lord” that is nowhere to be found written in the Hebrew text. It is an assumption that David was singing to Yahweh, based on the regular placement of that specific name in these eight verses; but faith should not be based on a religion that worships translation services’ assumptions [they also love capitalizing Hebrew words, when Hebrew has no capital letters].

The totality of the Hebrew written in verse one is this [transliterated]: “lə·ḏā·wiḏ ’ō·wḏ·ḵā ḇə·ḵāl-lib·bî ; ne·ḡeḏ ’ĕ·lō·hîm ’ă·zam·mə·re·kā .” That literally translates to state: “of David I will praise you totally my heart ; in sight of elohim I will sing praises to you .”

When one knows that “elohim” is a statement of divine possession, where it refers to all souls that have divinely married with Yahweh’s Spirit, so they are all reborn as His Sons on earth – all angels in the flesh who serve Yahweh totally – then it is easy to see him singing that his “heart” – which also is a statement of his “inner man” or “soul” “praises Yahweh” as one of His “elohim.” It is the presence of “elohim” and it known to mean one who retains Yahweh as His angels on earth that Yahweh can be intuited or assumed.

Now, in verse two [which the Episcopal Church has divided into two verses] the Church also [not the NRSV] has capitalized the word “shem” twice [written as “šə·me·ḵā” and “mə·ḵā”], so it shows above as “Name” [rather than “name”]. Here, it must be understood that the Church recognizes this use of “name” as being a divinely elevated “Name,” which becomes the Church’s way of saying David [a name] was giving “praise” because his soul had taken on the “Name” that comes from divine marriage. Just as a wife takes on the name of her husband [as a sign of possession, her then being the property of the husband], David took on the “Name” of Yahweh in Holy Matrimony; and, that divinely elevated name is “Israel,” which means: one “Who Retains Yahweh as one of His elohim” [with “el” being equated to one of the “elohim”]. Thus, David sang praises that were relative to his marriage to the Spirit of Yahweh.

In verse three [which the Church denotes as four], it can become confusing to hear, “When I called, you answered me,” as that makes it sound like a wife owning her husband, or a master calling his or her slave [like an owner whistles for a dog to come], when the opposite is the intent of those words. What David means is that his being possessed by Yahweh makes it so that every time he calls out or speaks, it is Yahweh speaking through his mouth and lips. David has absolutely no control over Yahweh, because his soul is in the name of Yahweh. It is not the other way around. This is the way David likes it, because Yahweh possessing David’s soul gives David’s “soul strength” [from “ḇə·nap̄·šî” written, meaning “in my soul”].

When David mentioned Yahweh by name, four times in the three verses four, five and six, he spoke of the power that came from all who were the possessions of Yahweh. No human position of power could begin to compare to that David was enlightened to, as a wife of Yahweh. Not even “kings” [and David was a human king] could ignore the advice of a Yahweh elohim. The power of divinity hone from them to all they came in contact with. Just as the shepherd boys sang praises to Jesus, after being led to find him by an angel, so too are all who are a comparatively “lowly” raised by the presence of the Almighty. Simply feeling that presence within one’s being makes one sign praises to Yahweh.

Verse seven sings of all fears being erased by this divine possession. One’s own flesh becomes one’s own worst enemy, as the flesh always seeks self-pleasure and always attempts to lure the soul away from Yahweh. The presence of Yahweh’s Spirit makes one His “right hand,” so the soul keeps the body in check. This then becomes the state of righteousness that Yahweh brings to be; and it is that pure state that allows a soul to be assured of eternal life.

As a song of praise to be sung loudly on the fifth Sunday after the Epiphany, it sings of one’s amazement of ministry. Going out into the world with the presence of Yahweh within one’s soul, as His Son Jesus reborn, it an exciting new way to see the world. All of the beauty is clearly visible, along with all of the alarming sounds of warning. One knows salvation is voluntary and cannot be forced. Thus, all one can do is make the voice of Yahweh available, so if it asks a question, then Jesus will answer. All one has to do is be there; and, that is the delight of the after the Epiphany time period.

Language, Psalms, Teaching

Psalm 1 – A comparison of two views of two paths in life

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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 Psalm that will be read aloud in unison or sung by a cantor on the sixth Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. This follows the Old Testament reading from Jeremiah, which begins with Yahweh saying, “Cursed are those who trust in mere mortals and make mere flesh their strength, whose hearts turn away from Yahweh.” This pair will be followed by the Epistle reading from First Corinthians, where Paul wrote: “How can some of you say there is no resurrection of the dead? If there is no resurrection of the dead, then Christ has not been raised; and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain.” All will accompany the Gospel reading from Luke, where it is written: “Jesus came down with the twelve apostles and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea, Jerusalem, and the coast of Tyre and Sidon. They had come to hear him and to be healed of their diseases; and those who were troubled with unclean spirits were cured.”

Psalm 1 is a song that is read on six occasions in the lectionary cycle, with is connected to the Jeremiah reading for the sixth Sunday after the Epiphany, as well as when the pair will be read on the rare Proper 1 Sundays in Year C. In the Jeremiah reading, we see the prophet saying, “Thus said Yahweh,” with the selected verses then spoken by Yahweh a close parallel to these words spoken by David. The two are so similar, it is easy to see Yahweh spoke through David also; so, this message equally applies to everyone, at all times. One is either a prophet whose soul is married to Yahweh, through which He speaks; or, one is the wicked sinners to whom Yahweh speaks through His prophets.

I wrote my views on this song of David when it was a reading selection for the seventeenth Sunday after Pentecost (Proper 20, Year B). At that time Psalm 1 was one of five possible readings, from which two would be chosen. That makes this song be applicable to a wide range of lessons; and, part of that is the “two paths” this song points out: wicked or righteous. When it holds more of a ‘stand-alone’ position, it can be read for its own merits. My commentary posted in August 2021 can be read by searching this site. The same values still apply, at all times. So, I welcome all to read those views now. However, with this paired with the Jeremiah 17 reading, when Yahweh spoke through the prophet, I want to do a comparison of these two readings now.

The literal translation of verse one begins by saying either “blessed” or “happy,” as a form of the Hebrew word “esher” is written [“’aš·rê-”]. This word is hyphenated, as this state of being cannot stand alone. It needs to connect to “the man” [from “hā·’îš”]. Thus the combination word written – “’aš·rê-hā·’îš” – is the focus of this song, because that leads to a comma that separates this state of being from that written that follows. Thus, “the man who is blessed” is “the man who finds happiness,” with that “delight” explained in verse two as coming from Yahweh.

The remainder of verse one then literally says, “who not does walk in the counsel of the criminal and in the manner of the sinful not does stand ; and in the seat of the mocker not sits .” The repeating of the word “not” three times then makes this first verse be what being “blessed” and “happy” is measured by. The use of “not” says being “blessed” and being “happy” is a state of self that is “not criminal, not sinful, and not a mockery” of the purpose of Judaic religious “Law.”

Now, in verse five of the Jeremiah 17 reading, the literal translation of the Hebrew says this: “thus says Yahweh cursed the man who puts trust in mankind , and makes flesh his strength , and from Yahweh turns aside whose heart .” This verse finds the word “not” absent, thus making this reflect the opposite that Yahweh spoke through David, where being “happy” and “blessed” can now be seen to “not” be “cursed.” To be “cursed” means to be “criminal,” relative to the Law of Moses, to willingly break the laws [be “sinful”] and “mock” those who try to maintain their Agreement with Yahweh. To “not” be “happy” and “blessed” means to put one’s “trust in mankind,” where the “strength” of a “man” of wealth, position and influence is seen as greater than faith in Yahweh. Here, the prosperity of Israel under David was much closer to “happiness” and “blessedness” than was any of the lands that had later split in two, following a series of leaders who led their peoples to ruin.

With that said, David’s second verse then literally translates to say, “that if in the direction of Yahweh his pleasure and in his law he speaks , day and night .” This then is David explaining the source of the “blessing” and the “happiness” that keeps one [“not”] from being “cursed” [as Yahweh stated through Jeremiah]. In this verse the same root word is repeated: “torah.” The transliterations “bə·ṯō·w·raṯ” [“in the direction of”] and “ū·ḇə·ṯō·w·rā·ṯōw” [“and in his law”] takes the same root word and applies equal meaning, from different perspectives. First, the Law is an agreement, which “directs” one’s way of living, so to be a wife of Yahweh. The Covenant is a vow of marriage, where a soul in flesh submits itself to Yahweh as His bride, His wife in holy matrimony. This is not a forced enslavement, but a mutual promise to go in the “direction” the Husband leads. Then, the second focus on the Law is as statement of “love,” where it is a “pleasure” to be “directed” in how to act, which includes how to “speak.” The focus then placed on “day and night” says the Law gives “light” that leads one,” especially when “darkness” comes. The “night” (as always) is metaphor for “death,” so the “light” will continue beyond one’s end of human flesh.

From that, verse seven in Jeremiah’s song of Yahweh sings [literally]: “has knelt the man who trusts Yahweh ; and becomes Yahweh as one’s hope .” This has the Hebrew word “bā·rūḵ,” where the root word “barak” can equally mean “to kneel” or “to bless,” used as a statement of marriage, when one submits to Yahweh while “kneeling” at the altar of marriage. That submission does not come from defeat, as a forced commitment, but as a willing sacrifice of self to a higher power, out of true love and devotion. It is that “trust” that becomes the faith of person experience of Yahweh within that becomes the “hope” and “confidence” [from “miḇ·ṭa·ḥōw”] that is a parallel to David’s use of “day and night.” It is “trust” in the “direction” the Law provides – leading one to be righteous – that is the “pleasure” of “hope.”

In David’s third verse, the literal translation says: “and he shall be , like a tree planted by rivers of water where its fruit brings forth in its season , and whose leaf not shall wither ; and all that he does shall prosper .” The first and last segment of verse three connect to say, “and he shall be … and all that he does shall prosper.” This is a statement of those souls in human flesh who submit to Yahweh in marriage and experience the “pleasure” of His Law and the promise of salvation. In between is the same metaphor of this wife of Yahweh [souls coming in both male and female bodies of flesh], who is “like a tree planted by rivers of water,” which is the “living waters” Jesus spoke of, to the Samaritan woman at the well. It is that eternal presence of Yahweh merged with one’s soul that “brings forth fruit,” which is ministry, in willing service to Yahweh. When David said “whose leaf shall not whither,” the meaning is a soul married to Yahweh’s Spirit is never going to be uprooted from that marriage.

This has to clearly be seen repeated in Jeremiah’s eighth verse, which literally translates to say: “for he shall be like a tree planted by the waters , and by the stream that spreads forth its roots , and not will fear when comes heat , but will be its leaf green ; and in the time of drought not will be fearful , nor will cease from yielding fruit .” This says basically the same thing as David. That does not prove Jeremiah had memorized Psalm 1 and forgot where he heard the words. Jeremiah wrote, thus said Yahweh, which is the truth; so, that says Yahweh spoke through David, saying the same about His wives-servants-prophets.

In David’s fourth verse, where he returns focus to the “criminal, wicked” [from “hā·rə·šā·‘îm”], he again uses the negative “not” [combined as “not so” – “lō-kên”], pointing out the difference between the Law-breakers and Yahweh’s devoted wives-saints-prophets. Here they are said to be like the “chaff” [“kam·mōṣ”], which when compared to “fruit” is that living only to protect the inner fruit that is edible. Once picked, the “chaff” is separated from grain, becoming like a dead branch that has no leaves, thus no fruit. When David sang the “chaff” is blow away in the wind, the deeper meaning sees the transliteration “rū·aḥ” as the “breath” of life. Thus, those who are like “chaff” are souls [“ruach”] that are headed towards the reincarnation of death, “not” eternal life.

This vision of David is then parallel to that spoken by Yahweh through Jeremiah, in his sixth verse, where those souls that will not be like “trees planted by waters,” as they will be [literally translated]: “for it shall become like a shrub in the desert , and not shall see when comes good , but shall dwell in parched places in the mouth , land barren and not inhabited .” In this, the Hebrew word “midbar” is often translated as “wilderness,” when the reality is it means “mouth.” While being a “parched mouth” says Yahweh was referring to those souls who would not speak well of the Law, it says their inability to speak the truth of Scripture has also left their souls wandering aimlessly in “barren land” that cannot support plant life that bears good fruit. This makes one who claims to be a child of Yahweh, as a member of the Twelve Tribes of Israel the equivalent of a Gentile, none of who know Yahweh through a marriage Agreement.

This is where David sang of judgment in verse five. That verse literally says, “above thus not shall arise the criminal” [or “wicked”] in the judgment ; not the sinners in the congregation of the righteous .” The use of “qum” [as “yā·qu·mū”] is commonly translated as “to stand,” but when “judgment” is understood to be of a spiritual [soul] nature, not physical, the meaning should be read as “arise,” which means an elevated soul that receives the ‘Promised Land’ that is heaven or eternal life away from reincarnation. Those who have not committed to the Law, never marrying their souls to Yahweh’s Spirit, will be “judged” as “criminals,” thus “wicked.” Because those souls will “not” be part of the “congregation of the righteous,” deemed “sinners,” those souls will be turned away from eternal life, forced [by their own actions and inactions] to reap the emptiness that they have sown. This says marriage to Yahweh is a soul’s only course towards “righteous” living.

This correlates to Jeremiah writing, in verse six, that Yahweh said those souls who would “not see when comes good” are blind to the presence of Yahweh. Jesus told the young, rich ruler that only “God is good,” which now can be see as Yahweh speaking of Himself as that unseen that is the presence of “goodness,” which is “righteousness.” By one “not seeing good,” one is a “sinner” and thereby one that will be “judged” as “chaff.” The “land of salt [or barrenness] that is uninhabited” is the realm of death, which is where judgment sends a “criminal” soul.

In David’s last verse [verse six], he literally stated: “that knows Yahweh the way of the righteous ; but the way of the criminal shall perish .” This might seem to be a statement about what Yahweh “know,” but Yahweh is omniscient, so He knows all. The aspect of knowledge is what a soul in the flesh has welcomed within. When it has married Yahweh, then is “knows Yahweh” and is led by that knowledge to a “path of righteousness.” On the other hand, those who take a “path” that is away from the commitment of the Covenant [marriage to Yahweh], those “criminals” will lead themselves to an end [“to perish”] that lacks the inner insight of divine wisdom. Thus, those souls will be lost and count on grasping straws to save them from judgment; but those efforts will not help.

This also relates to Jeremiah’s last statement by Yahweh, which said the “wicked” will find a “land barren,” which is metaphor for a “soul in a body of flesh without Yahweh.” Being “barren,” with a “parched mouth,” says one’s soul has no knowledge to speak of. By leading oneself to a place that is uninhabited, this is the departure of a soul from a body of flesh at death. When death means judgment, “to perish” means condemnation” of a soul. Therefore, the only way to be saved from such a self-induced fate is to marry one’s soul to Yahweh and let His Law lead one to a life of righteousness and eternal salvation.

As a song of David that is connected to the Jeremiah reading on both the sixth Sunday after the Epiphany and Proper 1, Year C, the reason must be seen as making it clear that there are only two paths to take in life. One path comes from a soul that chooses to marry itself with Yahweh, by doing everything humanly possible to show Yahweh one sincerely loves Him. This can be a life that devotes itself to learning the Law and studying Scripture. Such actions will become a profession of love and elicit a proposal of divine marriage; at which time divine insight will begin to flow, making one’s love grow stronger. A life in service to Yahweh makes one turn away from all the bells and whistles that life throws around as distraction. On the other hand, those souls who do not act to show Yahweh one’s love for Him, they will be distracted and live lives of sin. Over time, when the guilt of one’s “criminal” behavior seem insurmountable, one’s soul will either collapse in guilt and beg Yahweh for forgiveness, which can bring redemption and the promise of salvation. However, many souls will refuse to beg for forgiveness, leading them to further acts as sinners; and, those souls shall perish.

Language, Psalms, Teaching

Psalm 99 – Knowing how to be one of all who say “Our Yahweh”

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1 Yahweh is King; let the people tremble; *

he is enthroned upon the cherubim; let the earth shake.

2 Yahweh is great in Zion; *

he is high above all peoples.

3 Let them confess his Name, which is great and awesome; *

he is the Holy One.

4 “O mighty King, lover of justice, you have established equity; *

you have executed justice and righteousness in Jacob.”

5 Proclaim the greatness of Yahweh elohenu and fall down before his footstool; *

he is the Holy One.

6 Moses and Aaron among his priests, and Samuel among those who call upon his Name, *

they called upon Yahweh, and he answered them.

7 He spoke to them out of the pillar of cloud; *

they kept his testimonies and the decree that he gave them.

8 Yahweh elohenu, you answered them indeed; *

you were el who forgave them, yet punished them for their evil deeds.

9 Proclaim the greatness of Yahweh elohenu and worship him upon his holy hill; *

for Yahweh elohenu is the Holy One.

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the last Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Exodus, where a dreamlike prophecy is told in the breaking of the Tablets, causing Moses to go back up for a second set. Upon his return his face glowed from having talked with Yahweh. We then read, “When Aaron and all the Israelites saw Moses, the skin of his face was shining, and they were afraid to come near him. But Moses called to them; and Aaron and all the leaders of the congregation returned to him, and Moses spoke with them.” After the first two readings, there will be a presentation from Paul’s second letter to the Christians of Corinth. There he wrote, “Therefore, since it is by God’s mercy that we are engaged in this ministry, we do not lose heart. We have renounced the shameful things that one hides; we refuse to practice cunning or to falsify God’s word; but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God.” All will then accompany the Gospel reading from Luke, where Jesus was Transfigured. We read there, “Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him.”

In the above translation presented, one should note that in seven places David wrote the proper name “Yahweh,” which I have restored in bold type. Each of those specific namings are routinely translated as “the Lord,” which is wrong, because it makes Yahweh be distant, unknown, and separate from one’s soul. It is vital to know the name of one’s divine Husband, if one is seeking redemption and salvation.

Relative to those seven namings, David combine with Yahweh the Hebrew word “elohenu,” which states “our gods.” David wrote “elohenu” four times. The plural number is clearly written; and, to highlight that known difference, David also wrote the singular number word “el,” which is one “god.” At no time did David call Yahweh a God, because Yahweh is more than a “god.” Yahweh is the Creator of all, which includes all “gods.” The combination of words that are “Yahweh elohim” is reference to Adam, who was a creation of Yahweh’s on the seventh day, for the purpose of saving the souls of mankind. The application of “our” to “elohim” [“elohenu“] means Yahweh is the possessor of these “gods,” of whom David and the true Israelites were, having been souls married to Yahweh and receiving the soul of Adam within those souls, saving them. Because they were saved souls by Yahweh, they were all Jesus resurrections; and, that is the meaning of “Yahweh elohenu.” Thus, I have restored all “elohenu” and “el” words written by David, in italics.

The language of Hebrew has no capital letters. As such, a word like Yahweh becomes capitalized as a proper noun, with capitalization being the rules of syntax that English follows. In this song of praise, names of places and people are likewise capitalized in English translation: Zion, Jacob, Moses, Aaron and Samuel. All proper names have meaning behind the names, which must be understood, because those names were given with that meaning purposefully identifying a soul born into flesh. Even the name “Yahweh” means “I AM that I AM,” which says, “Do not call me Lord.” Still, the NRSV has taken the liberty to capitalize every first word of a verse, in addition to leading readers to think the words churned out by that service have been translated as godly, in some way. Thus, they bastardize everything by capitalizing such words as: King, Name, Holy One, in addition to God [from “gods”]. All of this confuses those who read Scripture, rather than helping them be led to understanding.

Verse one is better stated as such: “Yahweh reigns let them be excited the peoples ; he dwells the cherubim , let be shaken the earth .” In this, it is clear that when Samuel told Yahweh “the peoples” wanted to have a “king” be appointed to them, so they could be like other “peoples,” Yahweh said, “I Am their King.” This is now how David projected the “reign” of Yahweh. The construct that twice says “let” means Yahweh “reigns” within those who “let” Yahweh control their souls, which is then the “excitement” of divine marriage. To see this as a presence that leads one to “tremble” means all should fear Yahweh not being his or her “King” within. Here, the word “cherubim” is understood as a form of angels, who were depicted atop the Ark; but those angels are a plural number of “elohim.” Thus, where Yahweh “dwells” is with the “cherubim.” This makes the “cherubim” be synonymous with a “Yahweh elohim;” and, when the “earth shakes,” the “earth” is one’s body of flesh, with the “shaking” again is relative to the inner presence of Yahweh’s Spirit, so one’s soul is “moved” to action by Yahweh’s commands.

In verse two, the transliterated word “bə·ṣî·yō·wn” is translated as the name “Zion.” That means nothing to Christians today. Zionism is a political movement that has absolutely no belief in God. It is all about the theft of land and a valuable possession being allowed to Jews. The lower-case “zion” means “a dry place.” A “dry place” is where there is a void of spiritual emotions. Thus, verse two literally states, “Yahweh in a dry place great ; and exalting it , upon all the peoples .” This says the presence of Yahweh coming into a soul that was alone in the flesh will expand greatly, in all ways of righteous being. When this is projected as a land (as where Jerusalem was David’s capitol city), this heart-center says the whole being that was one nation under Yahweh was then “exalted” – defined as: “placed at a high or powerful level; held in high regard.” When David was “exalted,” so too were all those “peoples” who followed his lead and commands.

Verse three then shows the capitalizations of “Name” and “Holy One.” In this, the first Hebrew word written, “yō·w·ḏū,” is a form that again states “let them,” where that allowed to the “peoples” is the ability to “cast” about “your name.” Here, the “your,” as is seen in “our elohim,” is a statement of possession. This means the “name” cast out or thrown away is one’s own “name,” because one’s soul has taken on the “name” of Yahweh, which comes from divine marriage to Yahweh’s Spirit. That “name” is Israel. Thus, the whole of verse three literally states, “let them cast your name great and fearing , sacred he .” This says a soul has become divinely possessed, as a Yahweh elohim (an angel in His name raised within one’s soul), so one is now “in the name of Yahweh,” which one “fears” ever losing that presence within. That presence is what makes one become “holy.” It is impossible to declare Yahweh as “holy,” because one cannot truly know what “holy” means, until Yahweh has transformed a sinner into a saint.

Verse four then literally sings, “and the mighty king judgment it loves you to be firm in uprightness ; judgement and righteousness , in the supplanter you have made .” In that, the word “supplanter” is used to replace the word that becomes capitalized as “Jacob.” This says that it is the “love” in one’s heart for Yahweh that He is attracted to and returns “love” to a soul, who has welcomed Yahweh as one’s “king.” The entrance of Yahweh, through divine marriage, then gives “strength” that is necessary to become “upright” in one’s life. The “judgement“ that a soul is directed by Yahweh to see is then the direction that the soul takes, which is a life that is “righteous.” This means the “supplanter” that one’s soul had been prior is itself “supplanted” by the Spirit of Yahweh. One has “grabbed the heel” of Yahweh, which means a soul has fully submitted to be at the feet of Him.

A mass gathering of human brides. Imagine all of Israel, under David, as being brides of Yahweh (males and females alike).

Verse five is then where David wrote the first of the four “Yahweh elohenu” in Psalm 99. After having sung of Yahweh dwelling with “cherubim,” which was an “exalted” state of being [from verses 1 and 2], this divine state is now repeated in verse five. The literal English translation of the Hebrew says, “they exalt Yahweh our elohim , and bow down footstools to his feet , sacred he .” This, again needs to be seen as “they” being who is “exalted” by the presence of “Yahweh” within their souls. The collective means many are divinely possessed in the same way, so all are the “elohim” that are possessed as His, thus in a related relationship, as “our.” All have submitted to the presence of Yahweh in divine marriage, so all are wives who obey every command of their Husband. That places them as “footstools” at His “feet,” which says they have become subjects of useful purpose. As His “footstools” they have become “sacred,” to be put into His service as ministers and priests.

In verse six is found the names of Moses, Aaron and Samuel. Those names bear the following meanings: “Moses” – “Child, Rescued From Drowning In Water; Extracted, Loan; Hidden, Covered.” “Aaron” – “Bright; Accumulation; Center Of Cheer.” “Samuel” – “Name Of God; Heard Of God.” The differences in each name’s meanings come from which vowels are used to place between the consonants the Hebrew is mostly written in. From this, the literal translation of verse six says, “hidden center of cheer within his priests , and heard of el within those who called upon his name ; they called to Yahweh and he answered them .” This becomes a reflection of how ALL souls who serve Yahweh become just like Moses, Aaron and Samuel. In the name Samuel, the “el” must be realized as one of the collective “elohim,” which is an “angel in the flesh,” an extension of Yahweh’s hand onto the earth. They are His elohim, which is a “hidden center of cheer” that ministers to the lost souls (as “priests”). Seeing “el” as a divinely inspired saint-apostle-priest means David sang that only they can “hear” the voice of Yahweh “calling” them and “telling them” how to act.

Verse seven the literally translates into English as saying, “in the pillar cloud he spoke to them , they preserved his witnesses , and the statutes he gave them .” Following a verse that appears to name Moses and Aaron, the “pillar cloud” is assumed to be a physical phenomena that led the Israelite peoples by day. Because Samuel was not one who was so led as is written in the Exodus, “in the pillar cloud” needs to be seen for the truth that relates to the Exodus and this song of praise by David. A “pillar” is physically “a tall vertical structure” and symbolically “a person regarded as reliably providing essential support for something.” This means “in the pillar” becomes a statement of all Yahweh’s elohim who are “upright” in the way they lead their lives (influenced or led by Yahweh). The “cloud” is then the inner nebulosity that is His Spirit. It is from within this divine presence that Yahweh speaks and is heard. That personal experience makes a soul in flesh become a “witness,” whose “testimonies” are truthful, “preserving” the truth told by Yahweh in ministry that leads others (continuously) to Yahweh in marriage. The “statutes” become the Law that not only states the marriage vows, but explains them as truthful and purposeful for receiving eternal salvation.

Verse eight then presents the second use of “Yahweh elohenu,” which again is a statement of Yahweh possessing many souls, all of which are His elohim, and all of who collectively call upon Yahweh’s name in marriage [“our”]. Here, the literal English translation says: “Yahweh elohenu you answered them el lifting up you came to them ; and through you avenged according to their deeds .” In that, the use of “el” becomes the singular number of the plural “elohim.” The “answer” relates back to verse six, where those who serve Yahweh as His wives are “called” to do so, and they “respond” to that call. The “call” then goes out from souls for salvation, which Yahweh then “answers.” The creation of a soul that is elevated to the status of one of Yahweh’s “angels in the flesh” [a “god”] says those souls have been “uplifted,” when Yahweh’s spirit “came upon them.” This service of a soul then restores it from all past sins; and, it leads one to “avenge” those sins known to be done by others, through active ministry in the name of Yahweh.

Verse nine then includes two references to “Yahweh elohenu,” while repeating this as a state that is “exalted.” The literal English translation can then be read as: “those exalted Yahweh elohenu , and bow down at mountain of his sacredness ; when holy , Yahweh elohenu .” In this, again, no human can possibly “exalt Yahweh.” Likewise, no human can call Yahweh “sacred” or “holy.” Yahweh’s presence is what “exalts those” who are His “elohim,” who all refer to Yahweh as His wives (as “our”). Those souls who have come into that state of being, by the presence of Yahweh – married to His Spirit as His elohim” – they are then transformed from sinners to “saints,” from unholy to “holy.” Therefore, no one can call the Spirit of Yahweh “Holy,” as only those possessed by that Spirit will know the truth of being “Holy.” That truth means being a Yahweh elohim.

In this Psalm are the names of Moses and Aaron. That presence means this Psalm was selected to be read along with the Exodus reading that mentions both names. The Epistle reading from Second Corinthians also names Moses, as does the Gospel reading from Luke. It is important to see this mention of Aaron, in the same breath with Moses and Samuel, as representative of a priest of Yahweh, who was likewise filled with the Spirit of Yahweh and the first designated High Priest of the Tabernacle. This shows that the Aaron of the Exodus reading, who feared Moses, is not a true reflection of Aaron, but one who is of the Aaronic line – a high priest of the Temple – when the Covenant had been broken and Jesus came down from the mountain as the replacement for Moses [the bearer of the New Covenant]. This Psalm confirms that account from Exodus is a prophecy, not a repeat of the Law of Moses.

As a reading for the last Sunday after the Epiphany, it is important to see this as a song that gives praise to the known collective that were (are and always will be) Yahweh’s elohim. David was one “el” of that nation that truly lived up to the name “Israel,” as he was a king of those who all claimed Yahweh as their Spiritual Husband. If one goes about reading David writing four times “Lord our God,” that does nothing to tell the reader – the singer of praise! – that all souls are expected to serve Yahweh as one of His “angels in the flesh.” That means dying of self-ego and bowing down as a footstool at the feet of Yahweh. There can be no words of praise spoken about Yahweh, if one has not been possessed by His Spirit. Then Yahweh can make it known to one the truth of being exalted and the truth about being sacred and holy. The measure of that is one speaking the Word one’s soul receives from Yahweh, after having entered His cloud and become one of His pillars meant to lead the lost to salvation. As the last Sunday after the Epiphany, one should be on the verge of internship, when the final exams are coming [Lent]. If you do not know how to sing this song of praise, there will be no survival when self-sacrifice cannot be avoided.

Language, Psalms, Teaching

Psalm 91:1-2, 9-16 – Confidently taking the test in the wilderness

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1 He who dwells in the shelter of the Most High, *

abides under the shadow of the Almighty.

2 He shall say to Yahweh, “You are my refuge and my stronghold, *

elohay in whom I put my trust.”

—–

9 Because you have made Yahweh your refuge, *

and the Most High your habitation,

10 There shall no evil happen to you, *

neither shall any plague come near your dwelling.

11 For he shall give his angels charge over you, *

to keep you in all your ways.

12 They shall bear you in their hands, *

lest you dash your foot against a stone.

13 You shall tread upon the lion and adder; *

you shall trample the young lion and the serpent under your feet.

14 Because he is bound to me in love, therefore will I deliver him; *

I will protect him, because he knows my Name.

15 He shall call upon me, and I will answer him; *

I am with him in trouble; I will rescue him and bring him to honor.

16 With long life will I satisfy him, *

and show him my salvation.

——————–

This is the Psalm to be read aloud in unison or sung by a cantor on the first Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Deuteronomy 26, where Moses instructed the Israelites to harvest the first fruits, writing: “You shall set it down before Yahweh eloheka and bow down before Yahweh eloheka. Then you, together with the Levites and the aliens who reside among you, shall celebrate with all the bounty that Yahweh eloheka has given to you and to your house.” This pair will precede a reading from Paul’s letter to the Jews of Rome, where he wrote, “If you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” All will accompany the Gospel reading from Luke, where is written: “Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness, where for forty days he was tempted by the devil.”

In these selected verses above, twice I have restored the proper name written by David, which is “Yahweh.” I have placed that name in bold type, to replace the standard (and incorrect) translation as “the Lord.” In addition, I have restored the Hebrew that is “elohay,” which has improperly (although, again a standard) been translated as “my God.” While the addition of “my” is correct, that becomes a construct of the plural form of “el,” which is “elohim.” Because “my” is stating the possessive case of “gods,” the truth of the word is it states “Yahweh” is the possessor of “gods,” which He calls “my gods.” The plural number of “gods” possessed by Yahweh becomes a reference to “Yahweh elohim” (found written eleven times in Genesis 2), where the “elohim” are souls in human flesh that are married to Yahweh – His possessions, His wives. For David to use the word as his possession, he can only claim to be one of the many like him, all of whom are Yahweh elohim; so, David can claim association to those others of the plural number, as his divine family [Christians call “my elohim” “brothers,” all in the name of Jesus, all a Christ].

As a psalm selected for (and pared down to fit) the theme in Lent, the omitted verses all place focus on evil and wickedness, singing of snares and arrows targeting winged creatures, with terrors in the night and darkness about. Those have been parsed away to keep a pleasant focus on the protection of Yahweh. Because this accompanies the Gospel reading in Luke, which tells of Jesus being tested by the devil in the wilderness, the removal of dark verbiage says Lent is not a time to worry or fret. It is a time to know one’s soul is protected by Yahweh, as one of His elohim.

The first verse is shown to sing [NRSV], “He who dwells in the shelter of the Most High, abides under the shadow of the Almighty.” In that, the use of the Hebrew word “elyown” is given capitalized status, as “Most High.” This is due to this word being accepted as a name of God; but this should be seen in the same line of thought that exposes “elohay,” where that word also has received capitalized status (as “God”). This is wrong, because Yahweh is more than a god. This is because Yahweh is the Creator of gods. Yahweh IS, while “elohim” are His creations, none of which elevate to His divine height and status. To call Yahweh “God” is to toss Him into a bucket with all the spiritual entities human beings have no concept of, including those “gods” that take great pride in misleading the souls of humans (like Satan in the wilderness tempting Jesus). Thus, the word “elyown” should be read as a confirmation that the “elohim” (of “elohay”) are Yahweh’s, because they are “gods” of a “higher” level of being (verses the devil, who is not an “elyown”).

The aspect of “dwelling” [from “yō·šêḇ”] must be seen in support of divine possession. There is nothing that can contain Yahweh, because Yahweh is the Creator of all things. The Hebrew word translated as “shelter” [“bə·sê·ṯer”] better means “a covering, hiding place, secrecy,” where that “dwelling” is an inner presence that is hidden from view. This then becomes relative to “the shadow” [“bə·ṣêl”], which says Yahweh is an inner light that cannot be seen, because it is within the place of “dwelling;” so, that inner light is blocked by the flesh without, which casts a “shadow” of that inner presence. See “the shadow” like people depict a “halo.” This concept is confirmed in the Hebrew use of “day,” which has been translated as “the Almighty,” but refers to “land” or “field.” This use places focus on how light makes things grow on the earth. One’s body of flesh (and soul within – another “shadow”) becomes “most high” [“elyown”] when Yahweh has taken possession.

Verse two then makes it clear that “Yahweh” is the one that elevates a soul-body, as David sang [NRSV], “He shall say to Yahweh, “You are my refuge and my stronghold, elohay in whom I put my trust.” This translation is incorrect, as it applies the third person (“he shall say”) when the first person is written in “’ō·mar,” which says, “I will say.” The desire to place the third person keeps Yahweh (the next word written) external, but the first person places Yahweh within, as the “shadow” that “dwells” as one with David. The presence of Yahweh within him means Yahweh speaks through David, as “I,” because Yahweh possesses David’s soul, with David an “elyown” who could then claim “elohay,” saying I am speaking because Yahweh has made me [“my”] one of His “angels in the flesh” [a way of understanding “elohim”].

There, David wrote the word “maḥ·sî,” which is the “shelter” that took the place of “secrecy” in verse one, but also means “refuge.” This means Yahweh within becomes a “secret refuge,” where one’s soul can feel strength. The translation of “ū·mə·ṣū·ḏā·ṯî” as “and my fortress” or “and my stronghold” gives the impression that oneself has strength without Yahweh entering, which is wrong. The root word means “net” or “prey,” which should be read as one’s soul-body having become caught in the “fortress” that is Yahweh. It is then from seeing this helplessness without Yahweh as leading to the word ‘elohay,” which says “my gods.” In that, “my” is repeated in construct, where possession is both a stronghold and that which makes one of Yahweh’s “gods.” All leads back to Yahweh being named, so it is Yahweh that says (of David), “my prey” and “my angel in the flesh.” To then conclude the verse repeating the first person, it is Yahweh who then says, “I will trust in him,” where “him” is David, so David will have the faith of Yahweh as his strength.

In the jump to verse nine, the use of “maḥ·sî” is repeated, where “my refuge” is now explaining “because you Yahweh.” Both verses use the same combination of words – “Yahweh maḥ·sî” – which confirms that Yahweh is David’s “shelter.” Here, it is worthwhile to realize that in all of Psalm 91 there are only two specific references to “Yahweh,” with both linked as being David’s “refuge.” Again, the possessive use of “my” makes this connect to “Yahweh,” so Yahweh is providing “shelter” to one He possesses; and, through that possession that David acknowledges, the addition of “my” says the presence is mutually welcomed. That is then seen confirmed in a repeat of “elyown,” which says that having Yahweh as a “refuge” makes David be one that has been divinely “elevated higher” by that inner presence that secretly covers his being. David called that “your dwelling place” or “your inhabitation,” which was his soul and body.

Verse ten must then be seen as highly relative to the concept Christians have of Lent … being the test of Satan in the wilderness. The NRSV puts this clearly by showing the English translation to state: “There shall no evil happen to you, neither shall any plague come near your dwelling.” In this, the construct “bə·’ā·ho·le·ḵā” [“your dwelling” or “your tent”] matches the word used to end verse nine: “mə·‘ō·w·ne·ḵā” [“your dwelling place”], The difference now is David singing that evil will not enter into a “sanctuary,” which is a “tabernacle.” This becomes David saying the test of the wilderness is secured, when one’s body of flesh (and soul within) has become a Tabernacle of Yahweh. The “tent” has been elevated to “most high” status as saying, “Yahweh resides here.”

When verse eleven is shown to sing [NRSV], “For he shall give his angels charge over you, to keep you in all your ways,” the use of “mal·’ā·ḵāw” (“his angels”) becomes another statement of Yahweh possessing “angels,” where the truth of “malak” says “ his messengers.” In Genesis 1 is written “’ĕ·lō·hîm” thirty-two times [all translated as “God”], which is the truth of “angels.” Angels are divine creations of Yahweh, with some [a third] of those “angels” having fallen. That fall took place after Yahweh created “Yahweh elohim” [eleven times written in Genesis 2] and commanded all angels [elohim] to serve mankind. In the Gospel reading from Luke, Jesus responded to “the devil” as one of those fallen angels, who (like all “angels” and “messengers” created by Yahweh) are sworn to serve Yahweh, telling that eternal spirit “Do not put the Lord your God to the test.” Thus, Jesus successfully completed his forty days in the wilderness; and, according to Matthew 4:11, “angels came kai were ministering to him.”

When verse twelve then is seen as a quote used by Satan to tempt Jesus – “They [the angels] shall bear you in their hands, lest you dash your foot against a stone” – this deflects focus from David having been made an “angel” or “messenger” of Yahweh, due to him being divinely possessed by Yahweh’s Spirit. Being one of the many “elyown” and “eloheka” that are Yahweh’s elohim, David was himself an “angel” that was like all possessed by Yahweh, so they all were “hands” of Yahweh on the earth. When “hands” is understood to be a statement about the servants of Yahweh, it is those “hands” that become “uplifted” by the presence of Yahweh [as “most high – “elyown”], so they do not “strike stones with their feet.” This needs further examination.

In Matthew’s telling of Jesus in the wilderness, Satan told him (basically), “If you are hungry, tell Yahweh to turn these stones into hot, steaming loaves of bread.” Jesus retorted, “One does not live by bread alone, but by every word that comes from the mouth of God.” From that, one should see “dashing your feet on stones” as metaphor for the “stone” tablets that are Mosaic Law. Those “stones demand a soul be “lifted up,” in order to go beyond the surface meaning; and, the words of the Law are “stones” until one transforms them into the spiritual food that they are, Realization of that comes through the mouth of a divine elohim, having been told the deeper meaning of the words in the Law. Thus, to misrepresent any of the Law is the meaning of “striking those stones with one’s feet.” Yahweh’s presence within one of His wives will prevent that from happening.

When the NRSV shows David singing in verse thirteen, “You shall tread upon the lion and adder; you shall trample the young lion and the serpent under your feet,” this needs to first be seen as what one will do with one’s “feet,” when possessed by Yahweh and being elevated to being one of his “angels” or “messengers.” In this, the “lion” needs to be seen as those who use the Law to strike fear in others. They become metaphor for the predators that cause people to run from Yahweh, rather than embrace Him as a spouse – a possessing Husband. To translate “adder” from “wā·p̄e·ṯen” [meaning “a venomous serpent”] means it is easy to overlook the connection of the “serpent” in Eden [outcast into the world, therefore fallen] as Satan, who is always the tempter in the wilderness. Thus “the lion and the adder [or cobra]” becomes metaphor for the attacks Jesus withstood from the devil, who used the Law [and this psalm] in a poisonous or venomous way to try and get Jesus to turn away from Yahweh. Those tests will be “trampled underfoot” by a soul-body being the possession of Yahweh and within His “refuge.”

In verse fourteen, the capitalization of “Name” by the NRSV needs to be seen as their recognition that this “Name” is that of “Yahweh.” The meaning of “šə·mî,” from “shem” [“name”], says the soul of David was married to Yahweh; and, in that marriage David took on the “name” of Yahweh, as His wife [a “Yahweh elohim”]. This is where the Hebrew word “yā·ḏa‘” takes on the ‘Biblical’ meaning of “to know.” To “know” another deeply means to penetrate or be penetrated by; and, this becomes Spiritual knowledge, which has been brought on by “love.” The meaning here, following the threats posed by Satan tempting Yahweh’s servant-wives, is the ability to “trample down” such threats comes from divine marriage, where the love of Yahweh [reciprocated] lifts one exceedingly “high,” so one can “escape” [be “delivered”] all dangers, by being “in the name of Yahweh” [which is “Israel”].

Verse fifteen then sings [NRSV], “He shall call upon me, and I will answer him; I am with him in trouble; I will rescue him and bring him to honor.” This begins with a soul married to Yahweh having an open line of communication, something ordinary human beings lack. Many will call upon Yahweh for help, but few who hear Him respond, knowing that as His voice within their brains. Not being married – soul to Spirit – means not being in His name keeps a clear message from being heard, over the din of Satan’s whispers. When one is able to hear the voice of Yahweh clearly, then one will be led to avoid “trouble,” while also being able to “rescue” others in distress, “honoring” the presence of Yahweh within by reaching out to those who are crying out for help, but unable to hear the voice of Yahweh. As such, David became the “voice” who spoke so others could likewise marry their soul to Yahweh.

When the last verse sings, “With long life will I satisfy him, and show him my salvation,” the word translated as “life” is “yā·mîm,” which means “days.” In that word the element of light becomes synonymous with “life.” Conversely, the word for “night” becomes synonymous with “death” and “darkness.” When the “days” are “long,” this becomes metaphor for “eternal life.” The light of truth forever shines within the soul of those married to Yahweh. By not “seeing” the absence of light, their souls are promised to always be able “to see” the truth that leads one’s path to “salvation.” When the last word is “salvation,” coming from the root word “yeshuah,” this becomes David singing praise to the name that says “Yahweh Saves” – “Jesus.”

As a psalm chosen to be sung on the first Sunday in Lent, there is nothing somber about this song of praise. This signals the confidence that a soul must willingly enter into the testing of commitment one has as a wife of Yahweh. If one enters Lent with some “woe is me” attitude … about something miniscule, such as giving up chocolate or alcohol for little more than a month … then one certainly is not married Spiritually to Yahweh. One totally misunderstands how Lent becomes a statement about one’s own soul being tested as a wife of Yahweh. When one is divinely in union with Yahweh, in His refuge, nothing can harm one. For Lent to be seen as a somber period of self-sacrifice, one is saddened by the loss of self-identity. That sadness alone has one tripping over the stones of Scripture and being ankle bitten by the poison whispered by that wily serpent. Lent then becomes a reflection of how to fail, rather than how to happily prepare to ‘ace a test’ one has studied for, well in advance.

Language, Psalms, Teaching

Psalm 27 – I will sing and make music to Yahweh

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1 Yahweh is my light and my salvation; whom then shall I fear? *

Yahweh is the strength of my life; of whom then shall I be afraid?

2 When evildoers came upon me to eat up my flesh, *

it was they, my foes and my adversaries, who stumbled and fell.

3 Though an army should encamp against me, *

yet my heart shall not be afraid;

4 [3] And though war should rise up against me, *

yet will I put my trust in him.

5 [4] One thing have I asked of Yahweh; one thing I seek; *

that I may dwell in the house of Yahweh all the days of my life;

6 [4] To behold the fair beauty of Yahweh *

and to seek him in his temple.

7 [5] For in the day of trouble he shall keep me safe in his shelter; *

he shall hide me in the secrecy of his dwelling and set me high upon a rock.

8 [6] Even now he lifts up my head *

above my enemies round about me.

9 [6] Therefore I will offer in his dwelling an oblation with sounds of great gladness; *

I will sing and make music to Yahweh.

10 [7] Hearken to my voice, Yahweh, when I call; *

have mercy on me and answer me.

11 [8] You speak in my heart and say, “Seek my face.” *

Your face, Yahweh, will I seek.

12 [9] Hide not your face from me, *

nor turn away your servant in displeasure.

13 [9] You have been my helper; cast me not away; *

do not forsake me, elohe of my salvation.

14 [10] Though my father and my mother forsake me, *

Yahweh will sustain me.

15 [11] Show me your way, Yahweh; *

lead me on a level path, because of my enemies.

16 [12] Deliver me not into the hand of my adversaries, *

for false witnesses have risen up against me, and also those who speak malice.

17 [13] What if I had not believed that I should see the goodness of Yahweh *

in the land of the living!

18 [14] O tarry and await Yahweh pleasure; be strong, and he shall comfort your heart; *

wait patiently for Yahweh.

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the second Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Genesis, which tells of Yahweh’s covenant with Abram. There it is written: “Then he said to him, “I am Yahweh who brought you from Ur of the Chaldeans, to give you this land to possess.” That pair will be followed by a reading from Paul’s letter to the Christians of Philippi, where he wrote: “[Yahweh] will transform the body of our humiliation that it may be conformed to the body of his glory, by the power that also enables him to make all things subject to himself.” All will accompany the Gospel selection from Luke, where it is written that Jesus told some Pharisees, “Today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed outside of Jerusalem.’ Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it!”

Please take note of the thirteen places in this song of praise to Yahweh that I had to restore His proper name, which was written by David, to replace a translation into English that demotes “Yahweh” to “the Lord, of the Lord, to the Lord, Lord, or O’ Lord” (differences that all come from the same “Yah·weh” [“יְהוָ֤ה”] being written). In the first Sunday in Lent Gospel reading we read of Jesus being tempted in the wilderness by “the devil” – a word that translates better as “the Slanderer” – and, Guess what? Satan is an eternal elohim, a creation of Yahweh, who is “the Lord” over way more souls than is “Yahweh.” Yahweh marries a soul of a seeker and then sends in the one divine soul He created to become “the Lord” over both one’s soul and one’s flesh. The name of that “Lord” is “Israel,” but Christians know “the Lord” as “Jesus.” Still, there are far more “lords” in the world than Satan and Jesus: money, sex, drugs, power, lusts, U-name-it. So, calling Yahweh “the Lord” means one’s soul is still ‘swinging single’ and headed the wrong way.

You should also note that this fourteen verse song has been modified by the Episcopal Church (not the NRSV) to become eighteen verses. It seems they tried to make all verses similar in length, rather than think David was in an ecstatic trance of divine inspiration and wrote precisely what Yahweh led him to write. He did that before this psalm was written on a scroll and taught to countless Israelites (and then Jews) … none of whom spoke any form of English. Because my Hebrew source goes by David’s numbering system, I have listed the true verse numbers in bold type, set within brackets. My interpretations will be based on the true numbering, not the modification of the Church.

It is safe to say that everything translated above is a paraphrase, which is allowed in the following of syntactical rules that change text from one language to another. Such rules are based on the subject-verb arrangement that would be normal in one language being different in another; so, allowances are made to adjust accordingly. Still, when some things written in divine text are difficult to grasp [this is what divine language is all about … to keep the riff-raff from seeing the truth], it has become common practice to make things up, fill in gaps with peonic ideas, and transform something most holy into mere dribble. For that reason, I will simply state a literal translation for the Hebrew text (which might differ greatly from the above NRSV-Episcopal Church presentation), so following the proper verse numbering will be the way to cross-check and ask, “How did they get that from this?”

Verse one literally states: “Yahweh ׀ my light and my salvation whom will I fear ; Yahweh the strength of my life , whom will I hold in awe .” In this, the Hebrew word “mim-mi” is translated as a word of question, as “who?” The literal punctuation is as I have shown, but the word “whom” is translated as David asking two questions. This misses the truth of that written, where the initial naming of “Yahweh” is followed by a vertical bar (“׀”), which separates that name as its own important statement.

Deuteronomy 6:13 is a reminder by Moses to the Israelites [and David was one of those … descended] that says, “and Yahweh eloheka you will fear and him serve ; and in his name will take oaths .” That says His “name” (in divine marriage to souls in human flesh) is “Israel.” So, being in His “name” means being a “Yahweh eloheka,” where “eloheka” is the possessive case [“your,” meaning those possessed by Yahweh] of “elohim.” That means all “Who Retain Yahweh as one of His elohim” [a.k.a “Israelites”] are all those who say, “Yahweh eloheka.” Thus, David was saying it was because of “Yahweh” that he “feared Him;” and, that fear was because it had been commanded, as to fear only Yahweh. There was then no question about who else David feared … no one.

Following a semi-colon mark (not a question mark), David then renamed “Yahweh,” saying “Yahweh” was the source of his “strength.” David knew it was Yahweh that defeated Goliath, outsmarted Saul, and defeated the Philistines repeatedly in battle. By using David and those who followed him and were likewise “Yahweh elohim,” all who could truthfully call themselves “Israel” were given divine “strength.” Following a comma mark, David repeated the word “mim-mi,” which said “Yahweh” (“whom”) was to be held in awe because of the amazing “strength” that He used through David and the Israelites. Because the Hebrew word “pachad “ can also mean “to dread, be in dread,” that then applies to Goliath, Saul, and the Philistines, “who dreaded” seeing David coming. That “dread” came upon them, as they felt David and all Israel were “who” always came with amazing “strength” that could not be defeated.

As the first verse of this song of praise, this needs to be sung in the light of the second Sunday in Lent, where this sings praise that only those who are not possessed by Yahweh, as those who cannot pronounce themselves to be “eloheka,” will see a forty-day period of testing as somber and grief-inspiring. That alone says those poor souls fear being tested by Satan, because they fear him more than they fear a God they do not even know the name of. That says Lent is a period that brings out the devil worshipers, so they can bow down before him and say how sorry their souls are for having tried to pretend they could give up one sinful addiction for less than two months. Imagine how long eternity will seem to their souls.

Verse two then literally translates into English as saying, “when came upon me ׀ the evil to devour my flesh my distress and my enemies ; they stumbled and fell .” Here, again, is a vertical bar placed, coming after the words saying, “when came upon me.” This becomes a reflection to the naming of “Yahweh,” seen before the vertical bar in the first verse. As a parallel, it is “Yahweh” that came and “fell upon” David, “when” he was anointed by Yahweh’s “Spirit,” making him a “messiah” [“mashiaḥ” means “anointed”]. This then says that after David’s soul had been “anointed by Yahweh,” then his soul was prepared for whenever the test of the wilderness came – “to devour my flesh.” That testing comes as the “distress” of having “enemies,” who are easily defeated. It is “they [who] stumbled and fell.” Goliath had David cut off his head after he staggered and fell, with David keeping Goliath’s armor as a keepsake. This also speaks of how Lent should not be a time of “distress,” unless one is planning on “stumbling” and collapsing in terror.

Verse three then literally translates to say, “if they should bend down upon me a camp not will fear my heart if should stand against me battle ; hereby in it I have trust .” In this verse is written twice the Hebrew word “’im-,” which acts as a prefix that sets the conditional scenario of “if.” This can be seen as a ‘sneak attack,’ when to “bend down” gives the impression of soldiers crawling amid weeds to keep from being seen. The word translating as “camp” gives the impression of an army being gathered, in preparation for “war.” To then “stand against” is the confrontation that comes when two do “battle” in that “war.” When David sings he “has trust,” which can also be read as “confidence,” it is not in his own abilities, but those that come from being a soul married to Yahweh. This says the preparation for any test, at any time, makes one always ready to take on all challengers, without fear of defeat or loss. This is the faith one has as a Yahweh elohim.

Verse four then can be shown to state in English, “one ׀ I have asked of Yahweh that I will seek that I may dwell in the house of Yahweh all the days of my life ; to behold the delightfulness of Yahweh and to inquire in his temple .” In this verse, we again find a vertical bar that is placed after the first word – “one.” Following verse three ending with David singing about his “having trust,” we now see that “trust” is based on the “oneness” that is divine marriage, uniting a soul with Yahweh’s Spirit. The long series of words that follows the vertical bar is then the plea made by David’s soul to be “one” with Yahweh, where “asking” becomes the use of prayer in direct communication with the divine. That prayer is for David’s soul (thus his body as well) to be where Yahweh’s presence will find a home and “dwell” there, also as David “dwelling” one with the Spirit of anointment.

The words that say “all the days of my life” should be seen as expanding to say the soul of David “always” experienced the light of “day,” where this means the continual enlightenment of Yahweh’s truth. That then becomes the promise of eternal “life,” known by David to extend well beyond the physical animation of his flesh. Thus, following a semi-colon, David experienced personally the “pleasantness” of Yahweh’s presence, which transformed his soul-flesh into a “temple” of righteousness, where all questions would be answered. That relates to Lent as never fearing the unknown, because the unknown will bring all the answers, through prayer; and, prayer is a direct line of communication with Yahweh.

Verse five then literally states in English: “for he will treasure me ׀ in his lair in the day of evil he will conceal me in the hiding place of his tent ; upon a rock he will exalt me .” Once more a vertical bar is found, this time after David sings, “for he will treasure me.” The meaning of becoming a treasure should be understood as David’s soul being something of great value that was placed in a secure place: like one would put valuables in a chest, safe, or vault. With that seen, the statement that follows uses the metaphor of a “lair,” which becomes less a “hiding place,” but a statement that the security measure is Yahweh’s Spirit “hidden within” David. This relates back to the “one” stated in verse four. David is the visible “treasure,” while Yahweh is the “hidden” security. This inner warning system then becomes the light of “day,” which alerts David that “evil” is near. Rather than David being “concealed,” it is Yahweh’s Spirit that is “concealed” within David, as that unseen, “secretly” one with David’s soul-flesh – his “tabernacle” unto Yahweh. When David sang, “upon a rock,” which can also say “upon a cliff,” or “high” peak or pentacle, David became impenetrable by evil forces. As a test in the wilderness, David was set “up high,” where his soul was “exalted” and beyond the grasp of the devil.

The literal English translation of verse six is as such: “now will be exalted my head over my enemies surrounding me therefore I will slaughter in his tent sacrifices of joy ; I will sing and I will make heavenly music to , Yahweh .” This verse can be seen as relative to the reading selection from Genesis, where Abram asked how he would know his legacy continued after him (when he had no children), and Yahweh told him to bring in specific animals for sacrifice. The “sacrifices” that are “slaughtered in” one’s “tabernacle” are all self-related. The “sacrifice” of ego, self, and mental acumen is what “exalts” one’s “head” “over” that of one’s “enemies.” The enemies are those in league with Satan, who are kept low by only using their brains, when attacking others. When one has already “slaughtered” self on the altarof “sacrifice,” and done so “joyfully,” then no harm can ever come to such a servant of Yahweh. When one’s “head is over my enemies,” while they are busy thinking, one is “singing and making heavenly music to Yahweh.” That says “Yahweh” will then “slaughter one’s enemies,” so one has nothing to worry about.

The Yahweh elohim priestly angles; or, as their fans call them: YEPA.

Verse seven is then a short one, which literally translates into English saying, “hear Yahweh with my voice I proclaim ; and show favor to me and respond to me .” When I read this verse, I am reminded of a church member (a high-ranking member of the laity – a rich lawyer) who asked us students of a Bible study program, “What does the voice of God sound like? I have never heard it.” I told him, “God sounds like your voice, if you let His speak through you.” This is what David is saying here. He “hears the voice of Yahweh” and he then speaks what that “voice” says to him. His Psalms are the “voice” of Yahweh. David “proclaimed” that voice by recording these songs of praise for all to know – so others can “hear Yahweh with David’s voice.” When David then sang, “show me favor,” that begs English translation services and churches that like to change David’s lyrics and styles to “leave the divine word be.” “Show Yahweh favor.” To “respond” to what Yahweh said through David says to let Yahweh tell you what the words mean – “hear Yahweh” – and then be led to marry your soul to His Spirit.

Verse eight then sings in English, “for you ׀ speak my heart and seek my face ; your face Yahweh I will seek .” Once more we find a vertical bar, following the Hebrew word “leka,” which implies “for you,” with “lekh-lekha” meaning “go! for you.” This relates to the promise of eternal life, which cannot be based on one having realized the promise beforehand. To say “for you” means David acted solely on the promise of Yahweh, so all his actions were for Yahweh. Thus, following the vertical bar we read David singing of his soul seeking to replace the “face” of David with the “face” of “Yahweh.” To wear Yahweh’s “face” is to deny any other “face” that cannot ever be presented “before the face of Yahweh.” That states the First Commandment, where all the Covenant is a set of marriage vows that say, “I give my soul ‘for you’ Yahweh.” To “seek” the “face of Yahweh” means to do as He commands, at all times that He commands.

Verse nine then says, “not do conceal your face from me nor do incline in anger , your servant my assistance you have been ; not do leave me nor loose me , elohe of my deliverance .” In this verse there are four negatives stated [“not” or “nor”], which makes this seem like David is pleading Yahweh “not” to leave his soul. On the contrary, once joined in the most holy of matrimony there is “no” separating a soul from that commitment. This means “not” is a positive statement that says David does “not” worry about such things, as Yahweh “hiding his face” from him. David did “not” find his soul being “inclined to anger.” All of those “not” situations were based on David always remaining a “servant” of Yahweh [a subject in marriage]; so, in exchange for his servitude, the soul of David was “assisted” by the Spirit of that marriage. Thus, David did “not” have to worry about being divorced by Yahweh, so his soul would be “left” alone and “loose” of all commitments made to the Covenant.

Verse ten then continues with David singing (in English), “when my father and my mother leave me ; Yahweh will gather me .” This short verse is misconstrued when the Hebrew word “azab” is restricted to a translation that says “forsake.” This gives the impression of willful “abandonment,” which is not the point being made by David. When one reads the Scripture that is commonly associated with marriage vows, which comes from Genesis 2:24, the loss of a father and mother is stated as a natural event. The verse says: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” This means David spoke of his soul being betrothed to Yahweh in marriage. Still, on a much deeper level of thought (realizing Genesis 2 told of two divine children being made by Yahweh in Eden), the “father” is the spiritual – a soul – and the “mother” is the earth, from which Yahweh elohim were formed. This then says to read this as, “when my soul and my body forsake me,” that refers to death, when the body returns to the earth and the soul returns to the Father (for Judgement). Thus, in all senses, when married to Yahweh the soul will become His forever, thereby “gathered” into His realm.

Verse eleven then sings, “instruct me Yahweh your manner and lead me in a path smooth ; on behalf of my enemies .” Following a statement of having been given away in marriage, a submissive wife needs to be “taught” or “instructed” in the “manner” that pleases the Husband. This is then David singing about his desire to please Yahweh. Through total submission to the Will of Yahweh, David’s soul openly was “led” to walk the “road” of righteousness. This is not the “way” of Yahweh, but the “way” of David, when one with Yahweh’s Spirit. Through that divine presence showing David what to do, that “travel” or “journey” is “smooth,” because David offered no resistance. This “way” of being is not to confront “enemies,” but on their “behalf.” By David leading by example, doing as “directed” by Yahweh, the “enemies” of David are not threatened by his actions; so, they are less likely to act from anger, brought on by David’s actions.

Verse twelve then has an English translation that sings, “not do give me to the emotion of my distresses ; for have risen as my witness , deception puffing out deception .” This follows the line of thought that ended verse eleven, where David’s soul needed to stop the pendulum swing that is two enemies, each acting and reacting in tandem to one another. Here, David is admitting that enemies are caused by one’s own inability to control one’s own “emotions.” This means a soul not married to Yahweh becomes his or her own worst enemy, because all human beings swing wildly due to emotional changes within. Whenever one feels “distressed,” then one acts out of “emotions.”

When David sang, following a semi-colon, “for have risen as my witness,” that means the way one acts bears “witness” to whether or not one’s soul is married to Yahweh. The last segment of words then depicts the “puffed out” chest of a blow-hard, where self become the projection of strength, when it bears “false-witness” that says one has no strength at all. To act “violently” then becomes a statement that one seeks violence in return, because one is not strong enough to be a model of peaceful truth to others. That not only soothes their emotions, but it calms one’s nerves as well.

Verse thirteen then has David singing in English, “if not , I had confirmed that I would see the goodness of Yahweh in the land of the living .” This then speaks contrarily to the scenario proposed in the aforementioned inability to be emotionally stabilized by the presence of Yahweh. That “not” is now the condition “if not,” where two negatives become a positive [as “if not not” equals “if so”]. That then says that the condition of being married to Yahweh means one always acts in a manner that is righteous, so others can “see the goodness of Yahweh” coming forth, even if they do not realize the presence of Yahweh is the source of “goodness.” When David sang of “in the land of the living,” this is like verse four singing of the “days of my life,” such that “earth” is now metaphor for a body of flesh. The same focus on “my life” and “the living” becomes a statement about eternal “life,” which is the eternal soul within a body of flesh. Thus, “Yahweh in the land of the living” becomes a statement that the presence of “Yahweh” brings true “life” to dead matter, which is the “dust, clay, and ashes” that a body of flesh comes from and will return to. Yahweh is the source of all “life” in those who are truly “living.”

The final verse (fourteen) can then be literally translated into English as: “wait for , towards Yahweh grow strong and firm and he will encourage your heart ; and wait for , into Yahweh .” The repetition of the Hebrew word “qavah,” which is the infinitive verb meaning “to wait for,” the focus is on patience. Patience is a control on knee-jerk emotional outbursts. David speaks as if one’s soul is a plant [like a vine or planted wheat or a tree that bears fruit], such that one leans “towards” the source of life that is the light and the rain. The soul is then the “heart,” like the inner flow of nutrients flowing through a plant, making it grow to bring forth good fruit … in due time. One becomes “encouraged” by the inner sense of His presence, knowing it is leading to the production of lasting goodness. This comes when one’s soul has married Yahweh and gone “into His” Spirit, as His servant that bears good fruit.

As a Psalm to be openly sung on the second Sunday in Lent, this song sings loudly of the inner confidence that comes to a soul that is married to Yahweh. One does not enter into a testing period unprepared. David sang of the enemies that sneak up to confront one, waiting for a time when one is least prepared. To always be prepared, one needs to be singing songs of praise to the marriage of one’s soul to Yahweh, so no surprise attacks will ever take one off guard. To be tested – and all wives of Yahweh will be put to the test, more than once – the soul must welcome receiving a passing grade that says, “Eternal life has been earned.” Therefore, Lent should be a joyful time, when one plans on receiving that permission slip. However, if it is somber and full of grief, one marches to death with no help afforded to the selfishness that wraps the chains of failure around a lost soul.

Language, Psalms, Teaching

Psalm 63:1-8 – The test of singing praises

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1 elohim, you are eli, eagerly I seek you; *

my soul thirsts for you, my flesh faints for you,

as in a barren and dry land where there is no water.

2 Therefore I have gazed upon you in your holy place, *

that I might behold your power and your glory.

3 For your loving-kindness is better than life itself; *

my lips shall give you praise.

4 So will I bless you as long as I live *

and lift up my hands in your Name.

5 My soul is content, as with marrow and fatness, *

and my mouth praises you with joyful lips,

6 When I remember you upon my bed, *

and meditate on you in the night watches.

7 For you have been my helper, *

and under the shadow of your wings I will rejoice.

8 My soul clings to you; *

your right hand holds me fast.

——————–

This is the Psalm selection to be read aloud in unison or sung by a cantor on the third Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Exodus, which tells of Moses coming upon a burning bush. There we read, “Moses was keeping the flock of his father-in-law Jethro, the priest of Midian; he led his flock beyond the wilderness, and came to Horeb, the mountain of elohim. There the angel of Yahweh appeared to him in a flame of fire out of a bush.” That pair will precede a selection from Paul’s first letter to the Christians of Corinth, where he wrote: “I do not want you to be unaware, brothers, that our ancestors were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink.” Adding, “Nevertheless, God was not pleased with most of them, and they were struck down in the wilderness.” All readings will accompany that from Luke’s Gospel, where Jesus told the parable that begins: “A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. So he said to the gardener, ‘See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?”

The introduction to this psalm, written into verse one (but not translated above) is this: “a psalm of David , when he was in the wilderness of Judah .” That speaks volumes why this psalm is selected to be sung during Lent. In that, the Hebrew roots – “midbar yehudah” – are read mundanely as “the wilderness of Judah,” but on a deeper level – the level that examines those roots more thoroughly – finds the same words can equally say “in mouth let him be praised.” As an accompaniment to the Exodus reading where Moses was tending his father-in-law’s flock in “the wilderness,” which can also mean “uninhabited land,” by seeing the true root of “midbar” we can see that Moses was “following of the mouth , and came to the mountain.” That says Moses was led by the bleating of sheep or goats in the distance, which led him to find “the mountain of elohim.” Therefore, from this realization, the test of Moses was to become the “mouth” of Yahweh; and, that demands one’s own voice become “desolate.”

In this song of praise by David, it is somewhat unique in that it not once names Yahweh. Instead, David wrote a form of “elohim” twice (one not sung today, in verse eleven), which is the plural number word that means “gods.” In addition, David wrote “eli,” which is a construct of the singular number of “el” [adding “my” to that], which proves there is a difference between the many “elohim” and the individual “el.” Verse one in this song (following the introductory verbiage) says, “elohim ׀ eli attah,” which says “elohim ׀ my el you”. In this, a vertical bar separates the word “elohim” from the word “eli”. Keeping in mind that the introduction has announced that David wrote this while “in the wilderness of Judah” (or as “in mouth let him be praised”), this should be seen as a test of David’s commitment to Yahweh, as David was one of His “elohim.” Following the vertical bar’s pause of separation, one then sees the many of “gods” is narrowed, specifically to the one that was in David, as “my el,” which made David an extension of Yahweh – “you.” This has to be seen as the truth presented, as David was in a solitary place, where his lone link to Yahweh was within his soul – the divine Son of Yahweh that was his “el.”

The rest of verse one then literally translates into English saying: “I will seek diligently for you it thirsts for you my soul , it faints for you my flesh ; in earth dryness and weary without waters .” This says that David had entered a place that isolated him from outward signs of Yahweh’s presence. While he could draw on personal experience from being in the wilderness of Judah where there were no sources of water, with little shade under a hot sun, this is a secondary view to take. Because David first said he “diligently sought Yahweh” and “his soul thirsted” for Yahweh, David was singing as all lost souls that have found their bodies of “flesh” (their “land” or “earth”) “faint” from a lack of spiritual nourishment. The spiritual “thirst” finds only “dryness” in return; and, that “dryness” makes one’s soul “weary without [spiritual] waters.” As such, David sang that the “test in the wilderness” is to find Yahweh offering the living “waters” that are within the “earth” of one’s “flesh,” within one’s “soul,” where Yahweh resides when one is an “el” of His.

This needs to be fully grasped and strongly held, especially when one recognizes the word “eli” is that said by Jesus as he was about to die on a Roman crucifix. The translation as “my God,” where “el” is given equal status as Yahweh [when Hebrew or Aramaic is spoken] is wrong. Jesus was not reciting Psalm 22:1 because he blamed Yahweh for his death on a cross. He sang the psalm verse because Jesus understood his “el” as “my el” was referencing how lost David felt, when his soul’s marriage to Yahweh was not able to satiate his hunger for inner spiritual food or quench his spiritual thirst. Neither David nor Jesus saw “eli” as their possessing Yahweh [“my” is the possessive case], because they both understood that Yahweh possessed their souls, through divine union that made them “elohim,” each an “el.”

The literal English translation of verse two says this: “thus in the sacredness I have sought you ; to behold your strength , and your abundance .” This then continues the search for the living “water” that David knew was deep within his soul. That is where “sacredness” lies [from “baq·qō·ḏeš” a transliteration of “qodesh”]. This says David could have gone to a private place in prayer (like sitting quietly in a lotus position), looking within his being, not using his eyes to search for Yahweh outside his being. The “strength” of one’s “el” is within one’s soul; and, to “behold” [from “ḥă·zî·ṯî·ḵā” transliterated from “chazah”] that presence of “abundant strength” is what one needs during states of “dryness.”

Verse three then literally states, “when agreeable your goodness that renews , my speech shall praise you .” Here, the use of the Hebrew “twob” should be read as “agreeable” (it usually says “good”), with this being a statement of the agreement to Yahweh’s Covenant (marriage vows). This is what unites Yahweh’s Spirit with a soul-flesh entity, making it become one of His “elohim.” With that known presence affirmed, David knew the inner “goodness” of Yahweh’s Spirit [from “ḥas·də·ḵā” transliterated from “checed”] will bring forth the living waters for “renewal” of “life,” making one’s soul come “alive” with Spirit. When the Hebrew transliteration “śə·p̄ā·ṯay” is read as “my lips” or “my speech,” this returns focus to verse one’s introduction, where “midbar yehudah” says “in mouth let him be praised.”

This then leads to verse four saying literally in English: “thus I will kneel to you as I have life ; in your name I will raise my hands .” Here, the combination of “I will kneel” and “in your name” state submission before in marriage, where David’s soul is committed in service to Yahweh. Through that divine union, David takes on “the name” of Yahweh. This is the same “name” given to the soul of Jacob, which is “Israel.” This holy matrimony has granted David’s soul eternal “life;” and, his service commitment is to “lift up” or “raise” all of those under the influence of David (as the King of Israel), so all the Israelites live up to that “name,” becoming David’s “hands” serving Yahweh.

Verse five then literally says, “like fat portions and abundance they are satisfied my appetite ; and with speech joyful , shall praise you my mouth .” In this, the ability within David to not only be uplifted himself, here he sings of the ability to raise up others as “hands” led to Yahweh by David as the “abundance of fat” that is sacrificed on the altar in the Tabernacle, with the cooked fat shared with the people afterwards. This then sings of the “souls” that have been fed spiritual food will also have had their spiritual “appetites” met. That satisfaction or satiation will bring forth songs of “praise” that are “joyful.” Here, again, the “mouth” is singing “praise.”

Verse six then literally translates into English as singing, “if I remember you above my bed ; in the watches I meditate on you .” This sings of David’s inspiration to write psalms in the middle of the night, when his soul would join with Yahweh while David’s body slept. The conditional Hebrew word “im” says this is what always happens during sleep, with a soul allowing a body to rest and allow physical maintenance to take place in the body. However, because David’s soul was married to Yahweh, his soul would be taught spiritual lessons, which would come to David in song and music. When he would be awakened by these melodies and the spiritual food coming to him in the lyrics of psalms, he would rise and play his harp, while writing down his words and notes. The “watches” are those four segments of the night, when sleep comes after the sun is down. His “meditation” was his dreams in song that would awaken him, bringing him spiritual vitality.

Verse seven then sings literally in English: “for you have been help mine ; therefore in the shadow of your wings I will rejoice .” This is David singing that Yahweh’s Spirit is his “assistance” in his writing psalms. It is David who gets the credit for writing the songs that come to him from Yahweh; but this verse begins by stating David is Yahweh’s “assistant” and “helper.” This is because Yahweh’s Spirit is unseen, therefore “a shadow” that is cast outwardly by the light of day, while being a statement of that hidden within. The body blocks the light of the sun from shining, so the shadow projects the true value of the flesh – it has no light of life. The “wings” are then metaphor for the angel that lies within David’s soul – that which is his “el” of Yahweh. It is that presence within that leads David to “rejoice” in his songs of praise.

The final verse of this selection for the third Sunday in Lent then literally translates to sing in English: “it keeps close my soul following you ; my soul attains your right hand .” Following a verse about the “shadow of your wings,” this is now stated as how a “shadow” follows closely the movements of the body, in the casting of light that creates a “shadow.” This sings of Yahweh being the light and David’s “soul following you” as His “shadow.” It is then from this willingness to do as commanded that David becomes an extension of Yahweh on the worldly plane, as His “right hand” doing as the light shines him to do.

As a Psalm chosen to be sung on the third Sunday in Lent, it clearly sings a theme of self-sacrifice and the testing that comes from a divine commitment to serve Yahweh. David had the Spirit of Yahweh poured out upon his soul when just a shepherd boy. He immediately was sent into the “mouth” that “lets him sing praise,” when David was sent by Jesse to meet his brothers, as they prepared to do battle with the Philistines, led by Goliath. The test of the period called Lent is finding out if one’s soul is a “wilderness” or a “mouth” of Yahweh. In the story from Luke 4, when Jesus was tested in the wilderness, the period of forty days passed by the time the second verse told that timeframe. It was the subsequent verses that had Jesus sing the praises of Yahweh within, as he countered the wiles of the devil. This song sings praises to that inner strength that comes abundantly, as the fat of self-sacrifice.

Language, Psalms, Teaching

Psalm 32 – The test of true repentance

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1 Happy are they whose transgressions are forgiven, *

and whose sin is put away!

2 Happy are they to whom Yahweh imputes no guilt, *

and in whose spirit there is no guile!

3 While I held my tongue, my bones withered away, *

because of my groaning all day long.

4 For your hand was heavy upon me day and night; *

my moisture was dried up as in the heat of summer. Selah

5 Then I acknowledged my sin to you, *

and did not conceal my guilt.

6 [5] I said,” I will confess my transgressions to Yahweh.” *

Then you forgave me the guilt of my sin. Selah

7 [6] Therefore all the faithful will make their prayers to you in time of trouble; *

when the great waters overflow, they shall not reach them.

8 [7] You are my hiding-place; you preserve me from trouble; *

you surround me with shouts of deliverance. Selah

9 [8] “I will instruct you and teach you in the way that you should go; *

I will guide you with my eye.

10 [9] Do not be like horse or mule, which have no understanding; *

who must be fitted with bit and bridle, or else they will not stay near you.”

11 [10] Great are the tribulations of the wicked; *

but mercy embraces those who trust in Yahweh.

12 [11] Be glad, you righteous, and rejoice in Yahweh; *

shout for joy, all who are true of heart.

——————–

This is the Psalm to be read aloud in unison or sung by a cantor on the fourth Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Joshua, where it is written: “The manna ceased on the day they ate the produce of the land, and the sons of Israel no longer had manna”. That pair will precede the Epistle selection from Second Corinthians, where Paul wrote: “From now on, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way.” All will accompany the Gospel choice from Luke, where we read, “All the tax collectors and sinners were coming near to listen to Jesus. And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.” That led to Jesus telling them the parable known as “The Prodigal Son.”

This is a psalm of repentance and thanks for the sincerity of one’s heart being acknowledged by Yahweh, granting one the blessing of marriage to Him. Following a reading from Joshua, where the ritual recognition of the sorrows of past lives have been shed, with eternal life granted those ‘firstborn’ wives of Yahweh, the festival of Passover symbolizes repentance. The freedom from bondage, where “Egypt” means “Married To Tragedy,” says confession and repentance have granted one’s soul a divorce from the addictions to a sinful world. It is then that cleansing that prepares one to be tested (forty days or forty years), before one’s soul agrees to the marriage vows (the Covenant) that brings about a Marriage To Happiness. This should be understood while singing this song during the season called Lent.

One will note that I have made some changes in the text above, which the NRSV has produced for the Episcopal Church to recite. The Episcopal Church has made amendments to the NRSV translation, such that David three times wrote the word “Selah” at the end of verses. The NRSV recognizes that presence, but the Episcopal Church rejects that word. Also, the NRSV shows this psalm to be eleven verses in length; but the Episcopal Church has divided verse five into two verses, which changes the numbering of all verses after, making this song appear to be twelve verses. In all cases, I have returned “Selah” in bold type, as well as correct the verse numbering in bold type, within brackets. Finally, four times the NRSV and the Episcopal Church have denigrated the name “Yahweh” to a generalized “Lord,” which is not what David wrote. If one does not know the name “Yahweh,” then one’s “Lord” is one’s lonely soul or some demonic “god.” To help readers come to know “Yahweh,” I have restored His name in bold type.

I prefer a literal translation, taking the Hebrew and translating that into English, over the flowery greeting card translations that are so popular, but largely missing the depth of insight David intended one’s soul to intuit when singing his divinely inspired songs. Therefore, I will present these verses in a literal translation and then interpret the meaning that comes from those words written.

Verse one is identified in the introduction as a “contemplation.” The NRSV calls this a “Maskil.” The Hebrew root used is “maskiyl,” which means “a hedge.” Strong’s Exhaustive Concordance says the word comes from “sakal,” which means “instructive.” Anther source says “maschil” refers to “a poem, song, which enforces intelligence, wisdom, piety, q. d. didactic; which is true of every sacred song, not excepting Psalm 45, where everything is referred to the goodness of God.” [McClintock and Strong Biblical Cyclopedia] There are several psalms that are identified as “contemplative,” where other sources are sited as the influence of David. This song is “contemplative of David” [a name meaning “Beloved”], so a literal translation is best (in my opinion) to “contemplate,” rather than some translation service’s paraphrases.

Following the introduction, verse one literally translates into English to say: “blessed carried away transgression , covered sin .” In this, “blessed” states the presence of “happiness,” where one should intuit this usage is not focusing on a human state of emotions, but one that is spiritual. This means one’s “happiness” comes from Yahweh, which is the true way one becomes “blessed.” This joy is then said to be “carried away” or “lifted off of” or “taken from,” with that Hebrew word combined with the following word that says “transgression” or “rebellion.” Because the Hebrew word “pe·ša‘” is in the singular number, this sings of one’s own direction that leads to “transgression” or “rebellion” having been removed. Because one’s soul is the “transgressor” or the “rebel,” that which has been “carried away” is the inability to cease from kneejerk reactions to outer (worldly) influences, which cause one’s soul to allow one’s body of flesh to act out irresponsibly. When the second set of words says “covered sin,” where that can also mean “hidden or concealed sin,” this is not burying one’s past sins. Instead, it means the influences to sin have been made so they are no longer an influence. Once those motivations to “sin” are “covered,” then they will have no effect or affect on one’s soul; so, one’s body of flesh is no longer led to act sinfully. That ability to no longer see external lures is the spiritually “blessed” state that David was celebrating.

Verse two then repeats a beginning that says “blessed,” with the English translation following adding, “man , not he thinks Yahweh he who punishment for iniquity ; and nothing in whose breath treachery .” Here, “blessed adam” needs to be read from the Hebrew “’aš·rê ’ā·ḏām”. While “adam” can be read physically as “man” or “mankind” (to satisfy the egos of women), the word “blessed” must still be seen as a spiritual presence, coming from Yahweh to sincerely repentant souls. Thus, “adam” becomes the inner source of the “happiness,” as that is stating how marriage to Yahweh has brought the soul of His Son (a.k.a. Adam-Jesus) into one’s soul. This then connects to the Hebrew word “ruach,” meaning “spirit, breath, wind,” which is not the basic “spirit” of a soul breathed into a body of flesh at birth, but the divine “Spirit” that comes with “Adam’s soul.” It is then that inner presence that “conceals sin,” because this divine Son will not be swayed by anything treacherous [“nothing in whose soul has this Spirit will fall prey to treachery”]. When David sang, “not he thinks,” this is how “sin” is “covered,” as the Big Brain is what always leads a soul to follow sin, so the flesh of a brain leads a soul astray. Therefore, “Yahweh” takes control over “he who punishment for iniquity.” That sings of a debt that is due from past “transgressions; and, those sins can only be avoided through sincere repentance, begging Yahweh for forgiveness.

Verse three then begins with the statement, “because I kept silent wore out myself”. In that, the Hebrew root word “charash” can imply “silence,” but the core meaning is “devise,” as well as “to cut in, plow, engrave.” Again, realizing the need to “contemplate” these words of wisdom from a spiritual perspective, David is channeling the soul of someone whose sins have been “covered over,” for some extended period of time. While the same words written can be read as “silence grew old my bones,” this becomes a physical image that does not meet the spiritual meaning needs. This means the truth is the way a soul will “devise” ways to justify one’s sins, so there would be no need to confess any wrongs, by making wrongs right, through semantics. This begins a series of lies that eventually keep one from remembering what lies have been told, so one does not expose oneself as a liar, by lying about a lie. It is this deception that “wears out oneself,” with the Hebrew word “estem” meaning “bone,” but also “substance” and “self.” To then see a “self” as a basic “soul,” the lies bring the “soul” to the point when death seems much closer than ever before; and, that leads one to feel the weight of guilt that leads to repentance.

In the remainder of verse three, David wrote: “through my groaning , all the day long .” This says the “self-soul” felt the guilt more and more, day by day. It was “crying” that it had dug a pit too deep to ever be able to escape. The aspect of “day” means the light of truth was exposing all of one’s lies to one’s soul. The light of “day” would not stop, causing the guilt to mount daily. This, again, is the guilt one must feel, before one can sincerely repent.

Verse four then continues this begun in verse three, singing: “that by day and night was to be heavy upon , it overturned my moistness ; into the drought of summer .” This is then followed by the word “selah,” which means “to lift up, exalt.” This then sings of the weight of guilt that was the light of truth exposing one’s transgressions, which turned into the darkness that knew no way to escape the trap one had set for one’s own soul. To have one’s “moisture overturned,” that says dryness set in and one’s soul became without spiritual drink. The “drought of summer” is when no spiritual rain has fallen to wash the sins away.

Verse five is then the long verse the Episcopal Church decided to make into two verses. It also ends with David writing “selah.” Verse four sings of the burden and dryness of sin. To conclude that with a word that places emphasis on a musical pause means to reduce one’s “contemplation” to a physical understanding only. To see this in spiritual terms means to see the only escape from such a ‘weighty” misery is through Yahweh, where one is “lifted up” and “exalted.”

In that regard, verse five then literally translates into English singing, “my sin I acknowledged to you and my guilt not I have covered , I called , I shall cast above my transgressions Yahweh ; and you carried away the guilt of my sin . selah .” This is David singing of one’s heart being fully exposed to Yahweh, so all guilts felt have been admitted and laid before Him for judgment. When the separated word says, “I called,” this amounts to willful confession. A voice from heaven did not come booming down, telling anyone to confess or be destroyed. This is an important element to realize, as each individual must sincerely confess before Yahweh [not a priest or other human, as no humans can absolve or forgive sins of the soul]. This means “casting above” means not telling someone on the same human level of existence. All confessions must be made to Yahweh, as only He can “carry away guilt;” and, that is done by the presence of His Son resurrected in one’s soul, which is the fulfillment of an “exalted” state of being. Thus, verse four prayed for “exaltation” and verse five answered that prayer.

Verse six then explains this double “selah” by singing, “above this it shall mediate all who is pious ׀ towards you in a time when you may be found at the least , in a flood of waters great ; it near , not they shall touch .” Here, the Hebrew word “palal” has been translated as “mediate,” but means “to intervene, interpose,” implying “prayer” and “supplication.” Again, the directional preposition used says “above,” where that “cast above” in verse five has been received “above,” where “this [cast]” is considered, relative to one’s sincerity [“pious,” from “chasid,” implying “godly”]. At that point a vertical bar is used, which says there is a pause between the time a prayer is “offered up” [“cast above”], when “mediation” takes place. This will then bring an answer to the prayer “in a time when you may be found” truly repentant. When David wrote “at the least” [variation of “raq,” which means “howsoever” also], this says one has reached the lowest level of self-importance, when the truth is fully exposed because all else has failed. It is at this time when a “great flood” of emotion has overcome one’s soul, where the Spirit of Yahweh is poured out upon one’s soul. When that is “near,” one with one’s soul, then is when no influence of iniquity will have effect or affect on one’s being.

Verse seven then finds the third use of “selah” ending a verse. One also finds a second vertical bar coming after the first word, which states “you.” The vertical bar indicates a pause being stated, where “not that shall touch” is now connected to “you,” which is the presence of Yahweh within one’s soul. As such, “you” is protected by one having become married divinely to Yahweh’s Spirit. The attacking worldly influences do not come after Yahweh, but oneself. When oneself has united with Yahweh’s Spirit, “you” becomes oneself, as a Yahweh elohim.

The whole of verse seven then is shown to literally sing, “you ׀ covering myself from distress you shall guard me with cries of deliverance , you shall surround me . selah .” Seeing this verse as a separate verse of song, “you” … followed by the vertical bar … sings of oneself knowing Yahweh. This knowledge is from being “covered” by His Spirit, which not only “guards” one’s soul from the attacks of worldly influence, but it also leads one’s soul to “shriek” with joy from having been “delivered.” In that salvation from Yahweh, the name “Jesus” means “Yah Saves.” Thus, one is “surrounded” by the ever present Christ Spirit; and, that is reason to state one has been “exalted.”

Verse eight then sings literally in English, “I will give you prudence ׀ and instruct you , in the manner that you should walk ; I will counsel above with my eye .” Here, another vertical bar separates what the presence of Yahweh will bring. After stating, “I will give you prudence,” where one’s soul will no longer be reacting willy-nilly to external influences and stimuli, there comes a period of pause. That pause become a time of reflection on one’s newfound “prudence.” One will be able to see how one had previously acted with haste or a lack of forethought. So, following the vertical bar, Yahweh “will teach” one how to recognize how Satan trains his minions to approach souls. It is then from those lessons that one’s soul will be led to live righteously. The final segment of words say Yahweh will remain “above,” but His “eye” will be His Spirit, which will remain one with one’s soul; and, that is the Adam-Jesus resurrection within that soul, which is the “eye” of Yahweh in one’s flesh.

Verse nine then sings, “not to come to pass ׀ like the swift like the mule has no understanding from bit and bridle whose mouth must be held in check ; cannot , they will come into you .” Here, David is making it clear what is “not” to expect by the “prudence” and the “teaching” that “will be given,” so one will live righteously. This will “not” make one be transformed “swiftly.” While the inner angel [Yahweh elohim – Adam-Jesus] will become immediately the wings that cover and protect, that presence will “not” make one become like a cavalry soldier, ready to make counter attacks on sinful influences. To act so rashly would be like a ”mule” (stubbornly ignorant), which is not known for being the smartest of the animals on earth. Their movements must be controlled by a “bit and bridle,” to lead them ignorantly where the rider knows to go. It “cannot” be expected to be like that. When “they will come into you,” then one will act naturally, but with “prudence.” That will not be motivated by emotions – like anger, lust, or revenge – but whispers that let one know where to tread carefully.

Verse ten then literally sings in English, “many pains , to the wicked but he who trusts Yahweh ; goodness , shall surround him .” The initial focus being put on “many pains” says the ending of verse nine foretold of the attacks that will come to test a soul’s commitment to Yahweh. These attacks will bring “many pains” that a soul will have to endure. These can be seen as withdrawal pains from giving up old addictions. It can be physical attacks because one refuses to do evil acts like one’s old friends expect from one. They will come from “the wicked” and “the criminal,” where religion means attacks by those who say the righteous make them look bad (when it is they who are bad), striking out in anger against their own souls. The exception (“but”) says those “pains” will be endured, when one’s faith in Yahweh is secured by His presence. One will experience the benefits of His “goodness.” One will know His loving “kindness surrounds” one’s soul.

The last verse then sings literally (in English): “be glad Yahweh and rejoice you righteous ; and give a ringing cry , wholly upright in heart .” This refers to the “selah” that ended verse seven, where David sang, “with cries of deliverance , you shall surround me”. That exalted state of being brings out cries of joy, coming from the soul. The Hebrew translating as “heart” also means “inner man, mind, and will.” All of this constitutes as one’s soul, because the presence of Yahweh is spiritual. The “heart” is a physical organ; but it is the symbol of courage and inner fortitude. We now know that truly comes from the spiritual presence of Yahweh having become one’s savior.

As a Psalm chosen to be sung aloud on the fourth Sunday in Lent, when one’s test of commitment to Yahweh is the focus, this song clearly sings of repentance being the key to success in that testing. To truly reach the point of repentance, one must have sinned and reached a depth of remorse that one truly seeks forgiveness. Here, it is important to get a firm grasp of the parable Jesus told, known as the Prodigal Son. Yahweh has two forms of human sons, both sinners in some way. Only those who reach a depth of knowing the end with guilt can change and welcome Yahweh (and Adam-Jesus) into their souls. Some think they are blessed by birth and do not need to repent or pray for forgiveness. Those are the ones who cause the repentant “many pains.”

Language, Psalms, Teaching

Psalm 126 – The test of sowing the seeds of joyfulness

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1 When Yahweh restored the fortunes of Zion, *

then were we like those who dream.

2 Then was our mouth filled with laughter, *

and our tongue with shouts of joy.

3 [2] Then they said among the nations, *

“Yahweh has done great things for them.”

4 [3] Yahweh has done great things for us, *

and we are glad indeed.

5 [4] Restore our fortunes, Yahweh, *

like the watercourses of the Negev.

6 [5] Those who sowed with tears *

will reap with songs of joy.

7 [6] Those who go out weeping, carrying the seed, *

will come again with joy, shouldering their sheaves.

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the fifth Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Isaiah, where Yahweh spoke through him, saying “he wild animals will honor me, the jackals and the ostriches; for I give water in the wilderness, rivers in the desert.” This pair will precede the selection from Philippians, where Paul wrote: “Beloved, I do not consider that I have made it my own; but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the heavenly call of God in Christ Jesus.” All readings will accompany the Gospel selection from John, where is written: “Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him.”

You will notice how I have adjusted the verse numbers to match the verses separated by David. The NRSV agrees with this numbering; but the Episcopal Church has found verse two to be too long for their purposes and changed it into a non-existent verse. The corrected verse numbers are in bold type, within brackets. The commentaries to follow will address that numbering order. Additionally, in four places the NRSV (et al) have taken the proper name of “Yahweh” and replaced it with a generic “Lord.” There are so many “Lords” these days, it is hard to keep up with who the LGBTQ leaders of the Episcopal Church are calling their “god” this week. I have restored the name “Yahweh” in bold type. If that offends anyone, then I doubt you will continue beyond this point.

In verse one and the true verse four, one will find the NRSV translation saying “restored the fortunes” and restore our fortunes.” Because that is so misleading – making listeners or readers think Yahweh cares how much “fortune” a soul has – as commonly measured in material worth – the association with named places (“Zion” and “Negev”) makes this song seem to be about Jews being able to once again lay claim to property. Because that is so wrong, I will comment on literal translations of this text, that are mine, based on the Hebrew-to-English tool I use. [BibleHub Interlinear]

Verse one translates literally to state in English: “a song , of ascents when returned Yahweh the captivity of dryness ; we became like those who dream .” In David’s view of the land he ruled, there had never been a loss of fortune, unless one wants to look at the grand scope of history, where Jacob and his sons moved to Egypt, leaving all the lands he had possessed behind (amid a famine, when property values take a huge tumble). Thus, this verse is singing about the dryness [the meaning behind the name “Zion”] that is a lack of spiritual waters that Egypt had brought. To be “like those who dream” can allude to Joseph – a dreamer of wisdom – who made the move to Egypt inviting. Still, “Zion” is the name applied to the place inhabited by the Jebusites, whose underground tunnels reflected the grave, where death brings on the dreams of sleep. Thus, verse one is singing about reincarnation, which is then a reflection upon a soul’s resurrection to everlasting life.

The return of the Israelites, led by Joshua and the Ark of the Covenant, meant life was given back to the land of Canaan. This revitalization is then said in verse two to say, “at that time was filled with laughter our tongue with singing at that time they said among the people ; grown up Yahweh has made with these .” To translate “ḇag·gō·w·yim” [transliterated form of “goy”] “among the nations” is skipping forward in history, to when King Solomon has prostituted his godlike status “among the nations,” so Solomon was seen as “great.” None of that had happened when David wrote this song. The only nations around knew nothing of “Yahweh,” and none of those saw the land of the Israelites (led by David) as significant. Thus, David is singing about those divinely married souls led by Joshua into the Promised Land as possessing “mouth and tongue” of Yahweh, which impressed many local “peoples” to say, “Those who left five hundred years ago have come back matured in religion. They were elevated in stature because of Yahweh having married their souls.”

Verse three then is David singing, “they grew up Yahweh has made with us , we are glad .” Here is the second use of “hiḡ·dîl” [transliterated from “gadal”], which Strong’s says means “to grow up, become great.” Strong’s Exhaustive Concordance says this word can be found implying “advance, boast, bring up, exceed, excellent, become, do, give,” To place focus of “great things” is then following an incorrect desire to make this song of praise be about all the “fortunes” that comes from claiming to believe in one God. The point being made by David is this “growth” is a spiritual “advance.” It is what takes the normal soul in the flesh and makes it “exceed” and produce “excellent” production. It is a “birth” that has been “given,” thus received, where true Israelites had become what “Yahweh has made with us.” This is a song of praise because David then added, “we are glad.” The presence of Yahweh has brought their soul happiness.

In verse four is a return to a translation that says “restore our fortunes,” when that is not the main focus intended. In verse one is written “šî·ḇaṯ” [transliterated form of “shibah”], which means “captivity” (with some lean to “restoration”). Here, in verse for is the same Hebrew word repeated – “šə·ḇū·ṯê·nū” [transliterated form of “shabuth”] – which means “captivity” or “captives.” In the repetition of this word, the first is placed in brackets, with the second surrounded by parentheses, as: “[šə·ḇū·ṯê·nū] (šə·ḇū·ṯê·nū)”. The placement of brackets implies no need to translate this word, while the parentheses implies an aside that is more of a thought or whisper, than a word of text.

The literal translation of verse four is as such: “return Yahweh this [captivity] (captives) ; as the channels in the parched rolling hills .” Here, the brackets and the parentheses indicate the unseen presence of a soul within a soul, with both being “captives” in a body of flesh. This repetition then speaks of the divine marriage between a soul and Yahweh’s Spirit (the one we now call Jesus). Thus, the verse loudly sings, “return Yahweh this,” which reflects back on the gladness of divine possession stated in verse three. That perceived in verse three as singing about the spiritual growth that Yahweh makes of us is then silently said to be a desired “captivity,” where the soul is held “captive” of that which no longer sins. Thus, the “rivers in the Negev” are unseen, under the “dry, parched” surface [with those words being the meaning behind “negeb”], which forms a series of “rolling hills” that are barren wilderness [the meaning of “Negev”]. It means inner peace withstands all external difficulties, when Yahweh has “returned” a soul to Him.

Verse five then sings literally in English: “those who plant seeds in tears (of weeping) , in joyful shouts will be the reaper .” From seeing the landscape of the Negev at the end of verse four, to see the dismal outlook of anything ever being fruitful and productive becomes the outlook of a hard and resistant world. The pressures of life bring tears (of weeping) that offer prayers to Yahweh as the “seeds planted.” There is nothing about this psalm that seeks “fortune” or some form of material favor from Yahweh. One prays for one’s own soul to be able to produce good fruit for Yahweh. As good fruit, oneself becomes nourishment – manna from heaven – that can sustain others. Thus, when one is found the answer to one’s prayers, it is time to rejoice and give all thanks to Yahweh.

Verse six then literally sings in English: “continually he goes forth and weeping carrying acquisition sowing to come and come rejoicing ; carrying his sheaves .” Here, again but unstated, is “weeping” while planting seeds. This is a “continual” act that must be done in the physical world. The seasons change and that which has “grown up” will be used and returned to a state of need. This then sings about the necessity of ministry, where one’s children and one’s children’s children all become the seeds of the good fruit that must “continuously be put forth” into the world. The world grows tears and those tears need to be answered as prayers returned by Yahweh. Yahweh’s lineage is Spiritual, not physical bloodlines or honored families that amass great wealth in the name of a Lord. The laborers must “come and come,” all must “come rejoicing” in His name. Thus, David sang that the continued Spirit reborn in true Israelites would mean Yahweh always “carrying the sheaves” of spiritual food to His people.

As a Psalm of David to be sung on the fifth Sunday in Lent, when the season of testing is still in one’s own personal wilderness, the lesson must be seen to grow up and mature in Christ – the Anointment of Yahweh’s Spirit upon one’s soul. One needs to see there is no such thing as freedom, like the modern world loves to use to make souls become more addicted to the material realm. If there were true freedom, then one’s soul could leap away from this miserable world and be done with all Satan’s tests. The message of David is to be “returned to captivity,” which is oneness with Yahweh [not some magical Lord]. One need to mature by knowing one’s soul is joined with Yahweh’s Spirit. This inner gladness is how one laughs are the tests of the devil. One is proved ready to sow the seeds of love that plants the thought of divine marriage, where souls can only escape the captivity of the physical realm by becoming good fruit in barren surroundings. David is teaching our souls to rejoice at the test of Lent and be prepared to sow the seeds of Yahweh’s love in ministry, after the test of Lent has been passed.

Language, Psalms, Teaching

Psalm 118:1-2, 19-29 – A round stone and flesh going up in smoke

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1 Give thanks to Yahweh, for he is good; *

his mercy endures forever.

2 Let Israel now proclaim, *

“His mercy endures forever.”

—–

19 Open for me the gates of righteousness; *

I will enter them; I will offer thanks to Yah.

20 “This is the gate of Yahweh; *

he who is righteous may enter.”

21 I will give thanks to you, for you answered me *

and have become my salvation.

22 The same stone which the builders rejected *

has become the chief cornerstone.

23 This is Yahweh doing, *

and it is marvelous in our eyes.

24 On this day Yahweh has acted; *

we will rejoice and be glad in it.

25 Hosannah, Yahweh, hosannah! *

Yahweh, send us now success.

26 Blessed is he who comes in the name of Yahweh; *

we bless you from the house of Yahweh.

27 el is Yahweh; he has shined upon us; *

form a procession with branches up to the horns of the altar.

28 “You are eli, and I will thank you; *

you are my elohay, and I will exalt you.”

29 Give thanks to Yahweh, for he is good; *

his mercy endures forever.

——————–

On March 31, 2021 I posted an interpretation of this Psalm, which is read each Palm Sunday, in Years A, B, and C. I recommend reading that analysis by following this link here. I am reposting this with adjustments in the NRSV text, which I was not making in my earlier commentary. You will note that there are ten places where David wrote the proper name “Yahweh,” only to have some modern English translation service change that proper name to a generic “Lord.” Also, in verse nineteen, the word written by David is “Yah,” which is an abbreviated form of “Yahweh.” I have restored that written by David in bold type.

In verse twenty-seven is a use of the Hebrew word “el,” which is misleading to translate it as a capitalized “God.” It and the two forms of “el” that are “eli” and “elohay” (both translated as “my God”) are misleading in the way they were translated; so, I have restored the Hebrew text [transliterations] in italics. I will explain my reasons for this soon.

This song of praise is closely associated with the entrance of Jesus into Jerusalem, prior to his final Passover festival there. The whole of the theatrics of that “triumphal entrance” is anything but. In Zechariah’s prophecy, where verse nine says, “your king is coming to you , righteous and having salvation he , lowly and riding on a donkey , and upon a colt foal of a donkey .” That prophecy, which Jesus fulfilled, says everyone who thinks Yahweh is going to send some human hero to become another temporal David reborn is a fool. The prophecy say celebrate the fact there will never be anyone other than Jesus. Thus, that needs to be understood in this song of David.

In verses nineteen and twenty, David wrote of “the gates of righteousness” and “the gate of Yahweh.” This needs to be merged with Zechariah’s prophecy of “the king is coming to you.” Prior to Zechariah writing that, he called to the “daughters of Zion [meaning Dryness]” and the “daughters of Jerusalem [meaning “Teaching Peace],” with “daughters” needing to be seen as every soul living in a body of flesh. A body of flesh is a “daughter,” who is then the bridesmaid of Yahweh. The ”gate” is then the marriage pathway to a soul, penetrated by the divine. The “king” is then the new Lord over one’s flesh, which is the “righteousness” of “Yahweh.” The symbolism of Jesus riding a donkey colt into Jerusalem, through the Dung Gate, says one is sacrificing one’s soul to a most divine possession. Nothing in the material world will catch one’s eye, as all heads are bowed in total submission to Yahweh, because salvation is one’s only prayer being answered in holy matrimony.

In the past several months (or so), I have come to an entirely new view of the meaning of verse twenty-two, which sings, “The same stone which the builders rejected has become the chief cornerstone.” When writing about the stone that sealed the tomb where Jesus’ body had been laid (the tomb of Joseph of Arimathea), it dawned on me how such a round stone was symbolic of how being reborn as Jesus places a movable stone, which allows a soul to escape a sealed in death, gaining eternal life. It makes no logical sense that any builder of merit would reject a solidly fashioned cube of stone as a cornerstone for a permanent building. However, they would reject a round stone all day long; and, that means one is not building materially (where mortals have no permanence), but spiritually.

The death one avoid by the round stone as one’s cornerstone is that of being a soul born into mortal flesh. Flesh is “mortal” because it will die. When the flesh dies, then the soul is released for Judgment. To be found sealed in a tomb with a squared stone sealing the entrance-exit, then death means coming back again into a body of flesh that is bound to die (repeated death). Only when one’s soul has been married to Yahweh and merged with the soul of His Son can one die of self, without physical dying. One becomes a changed person, as a Saint.

Verses twenty-three through twenty-six sing repeatedly (six times) about “Yahweh.” When we hear the song say, “This is Yahweh’s doing,” that is creating a Son that will be the stone rolled away after death, so one resurrects spiritual as Jesus did. We become Jesus because of Yahweh. This is divine marriage; so, when verse twenty-six sings, “Blessed is he who comes in the name of Yahweh,” the ”name of Yahweh” says one’s soul has taken on His name in marriage AND one has been born in the name of Jesus, as a Christ.

In verse twenty-seven, where David sang, “form a procession with branches up to the horns of the altar,” this sings of a wedding “procession.” The “horns of the altar” are features of the Temple (Tabernacle for David) altar of sacrifice. Thus, marriage to Yahweh means the sacrifice of one’s soul, so it no longer claims control over one’s born flesh. Self goes up in smoke, which is a delight to Yahweh.

When verses twenty-seven and twenty-eight then mention “el” and then “eli” and “elohay,” this sings of the ministry in the name of Jesus that comes. An “el” is an eternal presence, like an angel is. A soul is an eternal entity, but it is not an “el,” per se. An “el” is a spiritual possession within one’s soul-flesh. This can be a demonic spirit that possesses a soul, making it do evil deeds. However, when “el is Yahweh” is stated, that becomes a statement of a divine possession, by Yahweh’s Spirit. That then leads to David singing “my god” (“eli” and “elohay”), these come in quotation marks, as said to a soul by Yahweh. That means Yahweh has heard one’s cries of “thanks” and told those souls “You are mine, as Yahweh elohim.”

As a Psalm that will be sung outside a church, in a precession into a nave for the reading of so much scripture that none of it can be preached (in a twelve minute timeframe), that means the test of Lent is to do your own contemplation about what scripture means to your own soul. Everything in Scripture is valuable insight towards deep faith. Going to a church to have priests do nothing that teaches the meaning of the Word says the blind are leading the blind to a huge pit. One must have more than twelve minutes to devote to Yahweh a week; or, one must plan on repeating life all over again (if lucky).