[1] These are the last words of David:

The oracle of David, son of Jesse,

the oracle of the man whom [-] exalted,

the anointed of elohe of Jacob,

the favorite of the Strong One of Israel:

[2] The spirit of Yahweh speaks through me,

his word is upon my tongue.

[3] elohe of Israel has spoken,

the Rock of Israel has said to me:

One who rules over people justly,

ruling in the fear elohim,

[4] is like the light of morning,

like the sun rising on a cloudless morning,

gleaming from the rain on the grassy land.

[5] Is not my house like this with el?

For he has made with me an everlasting covenant,

ordered in all things and secure.

Will he not cause to prosper

all my help and my desire?

[6] But the godless are all like thorns that are thrown away;

for they cannot be picked up with the hand;

[7] to touch them one uses an iron bar

or the shaft of a spear.

And they are entirely consumed in fire on the spot.

——————–

This is the Track 1 Old Testament selection that will be read aloud on the twenty-six Sunday after Pentecost [Proper 29], also called the Last Sunday after Pentecost or Christ the King Sunday, Year B, according to the lectionary for the Episcopal Church. If an individual church is set upon this path for Year B, then this reading will precede the singing of Psalm 132, which includes the verses: “Yahweh, remember David, and all the hardships he endured; How he swore an oath to Yahweh and vowed a vow to the Mighty One of Jacob.” That pair will be followed by a reading from Revelation, where John wrote, “To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen” All will accompany the Gospel reading from John, where he wrote of Jesus saying to Pilate, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.”

I wrote about this reading selection the last time it came up in the lectionary cycle (2018) and posted my views on my website at that time. That commentary can be read now by searching this site. In 2018, I was more accommodating to the NRSV translations than I now am. In the above translation you will note how I have placed in italic type the words “elohe, elohim, and el,” in addition to the removal of one translation of “God” that was not written [the brackets with a dash in between] and one translation of “Yahweh” as “the Lord.” Additionally, the Episcopal Church seems to flow through moods that sometimes think numbering verses is a good thing, while then shifting to think verse numbers are useless. They supply no verse numbers; so, I have placed them in bold text, between brackets.

I no longer allow such mistranslations and slackadasical presentations to stand, as they are misleading and need corrections. The points of change should demand explicit explanation, which is the only role a priest holds. Therefore, I advise against reading my views of 2018, even if they still support what I will now add, as I took a position that allowed errors to stand, with only minimal admonishment.

I have looked at the verses written [on the BibleHub Interlinear page] and the NRSV translations presented by the Episcopal Church. Let me say that all English translations of Scripture are paraphrases from the original texts [Hebrew and Greek], which are inclined to slant that which is written to fit a preconception. The preconception is the problem; and, I now see how poorly this English translation is. Therefore, I will present a literal translation that allows one to see more of the deep spiritual meaning that comes from these “last words of David.”

Verse one literally states: “and these words David last , said David son of Jesse , said the man raised up high , messiah elohe of Jacob , and delightful psalmist of Israel .” This verse is divided into five segments. Each segment must be seen as a separate statement of truth. First, these seven verses end with a pe [“פ”], the seventeenth letter of the Hebrew alphabet; but when used as a stand-alone mark, it means “to mark the end of a petuhah,” meaning the end of a section in a book or paragraph. All seven should be then seen as the “last words of David.”

Next, it identifies David as a human being, therefore a mortal. By stating his father was Jesse, a man who was born, lived, and died, David is likewise to follow suit, as having been born, lived, and then died, after stating his last words.

When the third segment then places focus on David having been a “man raised up high,” this says he was elevated spiritually, beyond the normal means of mere mortals. David was then a spiritual soul who was limited in a mortal body of flesh.

The fourth segment of words then explains this spiritual elevation. The Hebrew word written [transliterated] is “mə·šî·aḥ,” which is rooted in “mashiach,” which means “anointed.” That English translation is the equivalent of a “messiah,” which says David was both physically “anointed” by oil from a horn, by Samuel, and spiritually “anointed” by Yahweh, who poured His Spirit upon the soul of David, making him be “Anointed,” thereby a “Messiah.” This being followed by the Hebrew word elohe means David was Anointed by Yahweh, becoming one of Yahweh’s elohim, or extensions of Yahweh on earth. It is then that presence of Yahweh within David’s soul that “raised him up spiritual,” beyond that of a mere mortal man. This is then saying David was equally Anointed as an elohim, in the same way that Jacob was. This confirms the plural number of “elohe” as more than one, because both Jacob and David number two [with others not named included].

The fifth segment seems to be little more than adding to the obituary: “And David was a lovely harpist and songwriter, whose beautiful words we loved to hear.” That is wrong to think. This is furthering the divinity of David, as like that of Jacob, because David took delight in receiving insight from Yahweh, which came musically. His poetry and musical arrangement were received as one of Yahweh’s elohim. This can even include his abilities with musical instruments [more than the harp]. By then saying this is relative to the name “Israel,” the name meaning “He Who Retains Yahweh as one of His elohim” makes it clear that like Jacob, David was divinely raised by Yahweh’s Anointment, which allowed him to write prophecy in songs. This is then the last of those divinely inspired songs of David.

Verse two then literally sings, “spirit Yahweh spoke to me and his word was on my tongue .” These are said by David, through the use of “me” and “my.” The words “spirit Yahweh” [“rū·aḥ Yah·weh”] is a double-edged statement that cuts two ways. First, all souls are “spirit, breath, wind” of “Yahweh.” A soul is the eternal breath of Yahweh that animates all breathing lifeforms on earth [and anywhere else they may be]. This says David spoke these words as his body of flesh still had the life of a soul in it. Still, the second meaning is as the “Spirit Yahweh,” which is what “raised up” David, making his soul be an “elohe Yahweh,” like Jacob, with both becoming “Israel.” Seeing that second meaning as foremost, that was how David received the “utterances” of Yahweh, so those divine words became those spoken by David. The “language” [“lashon”] of David’s psalms [like this one] were the Word of Yahweh.

Verse three then literally sings, “uttered elohe of Israel spoke the rock of Israel , he who reigns over men righteous having dominion in fear elohim .” In this verse are two references to “elohim,” with the first being David saying the elohim of Yahweh speak as prophets, because they are Who Retain Yahweh in their souls [each an “Israel”]. They speak for Yahweh on earth to make themselves become the cornerstone for all who will likewise serve Yahweh, as His priests. This means the word “tsur,” meaning “rock,” made David (and Jacob) be like Jesus, where the “rock of Israel” is the presence of Yahweh’s Spirit within one’s soul. Once that “cornerstone” is set in place, one Who Retains Yahweh as one of His elohim is secured. The repetition of “Israel” means both an individual’s soul being married to Yahweh, as well as a nation of people, whose souls are all likewise married divinely.

The second segment of words then speaks of the presence of Yahweh’s Spirit within one’s soul as being that which rules the soul within hits body of flesh. Without that “King” over one’s being, one’s soul acts as the ruler, which is easily misled by wicked advisors, who lead a body of flesh to act in evil ways. The overriding presence of the “cornerstone” [the possession of the soul of Jesus] then leads one’s body of flesh to live in “righteous” ways. This inner “spirit Yahweh” is then so beloved that giving it free “reign” is desired. It becomes so loved that the only “fear” that an “elohim” knows is losing the presence within. Thus, the “fear” of Yahweh means not knowing Yahweh for eternity, which becomes one’s only “fear” after knowing Yahweh from divine union with one’s soul.

Verse four then sings literally, “and like the light of dawning rises the sun , morning without clouds , as brightness after rain the grass of the land .” In this verse there is the combination of sunlight, rain, grass, and earth. These are metaphoric statements of three basic elements that generate life on earth: air, water, and earth. The word “like” alerts us to this metaphor, where the combination of Yahweh [sun], His Spirit [clouds unseen], and souls in bodies of flesh [grass growing from the land] are the Trinity that becomes the spiritual food upon which others feed. The “grass of the land” is the wheat or grain crops, from which bread is made. The presence of Yahweh is known through the light of truth. All the confusions of Scripture disappear like the morning fog has lifted. That brightness is then shared with others, so fields of souls are grown for Yahweh’s use.

Verse five then literally sings in English, “that not so my house with el ; since a covenant everlasting he has made with me , arranged in all and secure for all my safety and all desire that not he will make sprout up .” In this verse there are two uses of the word “not.” This negative initially reflects back on the “grass of the land,” where “that not” being the source from which spiritual food comes means “not so my house with el.” In the singular use of “el,” which can be both one of Yahweh’s elohim and anything other than Yahweh worshiped as a false “god” – including self, a ruler of a nation or religion, things of the material realm, etc. – the use of “not” means marriage to Yahweh is optional, not a demanded slavery. The use of “house” can be as simple as one’s body being a temple unto Yahweh, or it can be a household of a family or town, while expanding to the nation of peoples who called themselves the children of Israel. This all depends on the choice one makes towards the Word of Yahweh, and how much light one sheds on Scripture and how much inspiration falls from heaven to make one’s inner mind grow.

That element of Scripture is then seen stated as “a covenant,” which is the foundation of Mosaic Law. This must be understood as a covenant of marriage to Yahweh, because anything less makes one become poor in terms of consuming spiritual food. That agreement between a soul (an eternal entity) and Yahweh becomes “everlasting; and, it is not some generic agreement that is between Yahweh and some large group. It is specifically an agreement between David [“me”] and Yahweh. In the final segment of words, the use of “all” [“kol”] is repeated three times. This is not only a reflection on the eternal length of the covenant, but it is the same for “all” who are to be like Jacob and David. It is an “arrangement” that is based on “desire,” which means love is the bond between two in marriage. The second use of “not” is now another statement that marriage is optional; but for that love to “not” bring a soul to seek Yahweh, from having been fed His spiritual food of Scripture, with enlightenment and growth in one’s heart, then what can be expected to “sprout up” will be weeds, not wholesome grains.

Verse six then literally signs in English, “but of worthlessness as thorns stray the whole ; because not with hands they are taken .” Here, the element of “sprout up” is confirmed to be weeds, rather than good grains, from which spiritual food can be threshed and milled. When “not” is the state of a soul’s covenant with Yahweh – unmarried, thus unsaved – those souls become thorns that mix in with the “grass of the land” and choke out all good growth. In the second segment of words, where “not” is again written, this is less about attempts to physically remove weeds and briars and more about a statement of those who are the evil mixed with the good.

They are “not” the “hands” of Yahweh, which are His elohim. Instead, they are elohim of lesser gods, the most destructive being Satan. This means the word “taken” [“laqach”] speaks as a soul “taken” in marriage. This is not a final or eternal marriage, per se, as it can mean “to be taken back,” which is redemption, which demands complete divorce from a lesser marriage to a lesser god [demonic possession]. For that to happen, those souls need to realize a need to reject their lesser subjection and use their own “hands” to win the favor of Yahweh. This is the sign of a seeker, as his or her “hands” are reaching out for salvation, knowing they have done wrong. Then, if they promise their souls to Yahweh, asking nothing but salvation in return, they can be “taken back.”

Verse seven then sings literally in English, “but man reaches must be full of iron on a shaft of a spear ; and with fire shall be burned burned in dwelling .” Here, the “reaches” must be seen as a continuation of the “hands” that have “not” been joined with Yahweh, becoming His hands on earth. For them to be redeemed, their “reaches must be full,” not some test of Yahweh or some halfway attempt to bargain with Yahweh, like one would bargain with Satan over a soul. This approach is either as warfare against the sacred or saints, where spearheads become a reflection of the cutting damage of thorns. If they reject Satan, those spears must be used to kill all desires for self or any other. The “iron on a shaft” of wood must be a spear through the heart of self-worth and self-ego, so one sacrifices self in order to fully submit to Yahweh. Again, seeing the double-edge capability of a “spear,” the same should be seen in the “fire,” where that is either the “burning” in hell a soul will reap after death; or, it can be the “burning” desire one’s freed heart and soul finds for Yahweh. The “dwelling,” as seen earlier in the “house of el,” is oneself. One’s soul will either burn in hell condemned, or one’s body of flesh will be burned, like the Phoenix, and reborn anew, better than ever before.

As a reading to be presented on the last Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to realize death is unavoidable. David’s last words must speak to all who are living and seek salvation and eternal life, so one hears then saying, “You must marry your soul to Yahweh and serve Him as an elohim. There is no other way. Only with Yahweh’s help can one navigate the problems and troubles the world has to offer [even the lures of desire and easy temptations] and reach the point of death without regrets. David was a minister, leading many to be Israelites like him. This is a missing element in these wicked times. The world has become little green grass for spiritual food, having been overgrown with brambles and weeds. The last Sunday after Pentecost is when death needs to be felt in advance. It is a time to grow up or wither away.