Tag Archives: Eighteenth Sunday after Pentecost

James, Language, Teaching

James 5:13-20 – Praying for a miracle

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Are any among you suffering? They should pray. Are any cheerful? They should sing songs of praise. Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven. Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective. Elijah was a human being like us, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again, and the heaven gave rain and the earth yielded its harvest.

My brothers and sisters, if anyone among you wanders from the truth and is brought back by another, you should know that whoever brings back a sinner from wandering will save the sinner’s soul from death and will cover a multitude of sins.

——————–

This is the Epistle reading to be read aloud on the eighteenth Sunday after Pentecost [Proper 21], Year B, according to the lectionary for the Episcopal Church. It will follow either a Track 1 or Track 2 pair of readings, depending on the church’s schedule. Track 1 will present Esther 7 and her making a wish for her king to save her cousin-father figure, Mordechai, whom Haman planned to execute for being a Jew. The Track 2 offering will feature Moses and Yahweh becoming angry at the constant grumblings of the Israelites, causing Yahweh to fill the elders with His Spirit, so they prophesied. The accompanying Psalms sing of the protection Yahweh brings His wives [“elohim”] and the rewards that come from divine marriage of a soul to His Spirit. All will accompany the Gospel reading from Mark, when disciples reported a stranger casting out demon spirits in the name of Jesus; so, Jesus told them, “If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire.”

I wrote about this selection the last time it came up in the lectionary cycle [2018] and posted it on my website then. That commentary can be read by searching this site. In my observations then, I focused on the terminology of the Greek text and explained James’ focus on prayer. I stand behind my views expressed in 2018 and I welcome all to read that article and compare it to what I will add here today. I will try not to rewrite that already said, as I plan to address this reading selection from a position that links it with the other readings of the same Sunday.

When this Epistle selection is seen as relative to the readings from Esther and Numbers, the element of “prayer” presented by James must be seen. Even the Gospel reading from Mark must be seen as the prayer written of by James as being present. Those readings need to be reviewed now, in order to see how James wrote words about divine prayer, which manifest in the other readings.

In the Esther reading, one must assume that Mordechai and Esther were not typical Jews, but those whose faith in Yahweh made their souls be married to Him. They were his “elohim,” as both a male human being (Mordechai) and a female (Esther). In essence, when King Ahasuerus asked Esther what he could give her, she offered her prayer. She said, “Let my life be given me—that is my petition—and the lives of my people—that is my request.” Her prayer was answered. That was not because she was a Jew and that was not because she was a queen. Her prayer was her love of Yahweh and those who also loved Yahweh; so, she had not given deep thought about what she wanted, as much as she cared for the freedom of all Jews to worship Yahweh.

In the Numbers reading, we read how the Israelites selfishly prayed, “If only we had meat to eat! We remember the fish we used to eat in Egypt for nothing, the cucumbers, the melons, the leeks, the onions, and the garlic; but now our strength is dried up, and there is nothing at all but this manna to look at.” Yahweh heard those prayers and was angered. Moses heard weeping from every tent, which made Yahweh angrier and Moses displeased. The answer to the prayers of the people was not to bring them all the foods of Egypt, but instead to bring the Holy Spirit upon them. After all, they were not on a forty-year camping trip that never ended in order to get what they wanted. The Israelites were learning to give up all the worldly pleasure of the past and find the love of Yahweh that would unite His Spirit to their souls. That is the lesson of the wrong kind of prayers being sent forth by Yahweh’s children, where the answers to those prayers is a ‘Come to Jesus” experience.

In the Gospel reading from Mark, where disciples came complaining to Jesus that someone was casting out demon spirits in the name of Jesus, when he was not one of Jesus’ disciples [who had been given the soul-spirit of Jesus for intern ministry], Jesus told them whoever is not against us is for us. Obviously (in my mind), the person seen by the disciples had been previously in contact with Jesus, where that contact was the answer of his prayers. That says prayers are a matter of faith (more than belief), such that faith is a statement about one’s soul having married Yahweh. Prayer is then an instrument to be used by the wives of Yahweh, who are empowered to be Christs in the world.

With these connections to prayer seen, then when James asked, “Are any among you suffering?” the question is about persecution because of one’s faith. Ministry means being sent as Jesus out to do the works of faith; but Jesus knew rejection would be a typical result. The answer James offered is to talk to Yahweh.

When James then followed his first question with another that asked, “Are any cheerful?” this speaks of the presence of Yahweh’s Spirit with one’s soul and the resurrection of His Son in one’s flesh, which is an amazing reason for rejoicing. James then said to sing songs of praise. This can be the Psalms of David that Jews typically memorized [like ‘Ole Time Religion’ favorites], but David was moved by the presence of Yahweh’s Spirit, so David made songs that Yahweh spoke through him. Thus, James was saying prayer is being able to be the voice of Yahweh, for all to hear.

In my 2018 analysis, I pointed out the meaning of the Greek that says “sick.” I do not need to restate that now. However, James advising that the “sick” should “call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord.” That needs more understanding.

People called “charismatics” have long existed. They were around before Jesus was born. There is much that can be said about the powers of enthusiasm and positive thinking. There are courses that can be taken [at a price], where one can train oneself to be ‘the best you can be.’ That works until is doesn’t. These days there are no “elders of the church” who can “anoint” anyone with anything more than “oil.” No oil purchased from a store will make one be “in the name of the Lord.” There are plenty of people [some even well-intentioned] that like the idea they can “anoint in the name of the Lord,” but when James said have them “pray over them,” this means the “oil” is spiritual, not physical, coming from prayer.

Recently, I saw an Internet posting about a man named Rife, who theorized cancerous tumors emitted electromagnetic frequencies, which could be determined and a counter frequency applied [called “radionics”] that would kill the microbes and viruses, thus curing one of disease. He invented what is called a “Rife machine,” which his application said had a high cure rate, with no dangerous side effects. Unfortunately, tests since have not been able to duplicate his success rates, causing the machine to be deemed a hoax by the American Medical Association. People have continued to show faith in his ‘science’ and died due to rejecting normal cancer treatments, leading to lawsuits against those selling the Rife machines as legitimate treatment.

The point I want to make about this is people told they are going to die [the reality of the Greek word meaning “sick”] will do anything to stay alive as long as possible, with many seeking ‘miracle’ cures. Faith healing is something that falls into the category of a Rife machine, in the sense that it becomes fear of death that is known to exist in all human beings, so there are those who take advantage of those willing to pay anything to stay alive. Medicine can find no reason to verify prayer as having more positive effect than a Rife machine. Still, the industry that makes trillions of dollars treating disease, knowing treatment (without cure) keeps business booming, has no interest in furthering the concepts from which the Rife machine was born [he ran out of money and went bankrupt, going to his deathbed stating his belief that radionics would indeed cure cancers], because there is no money to be made from real miracle cures. Thus, there are few supporting James’ suggestion that prayer by elders of a church is something those with terminal disease should consider seriously.

Prayer must be realized to be only of true value when it is a communication between a soul married to Yahweh. Jesus said Yahweh will know one’s needs, before one can formulate the words to express that need in prayer. What James is saying in verse fourteen should be heard as the truth of last rites. While this seems to be some institutional work of clergy [the same with “Confession”], if the clergy is not a soul truly married to Yahweh and if the soul in a body of flesh about to die has not been a Saint [marriage to Yahweh brings this state of being to be], then it is much ado about nothing. James is referring only to those souls that have become Yahweh’s wives and given rebirth to His Son. To have Jesus be “an elder of one’s church” [of true Christians], then death does not necessarily mean the end. One can be resurrected, like Jesus raised Lazarus, because bringing in Jesus for last rites can mean resurrection [if Yahweh needs one to serve Him some more in the flesh]. That becomes a true miracle, which can only come when prayer is more than some tossed around word.

James wrote, “The prayer of the righteous is powerful and effective.” The key word there is “righteous.” That word is impossible to realize by a soul unmarried to Yahweh. That state of being can only come by Jesus being resurrected within one’s soul-flesh, so one’s soul submits to the Will of God and His Son then directs one’s flesh so it rejects all influences to sin. Being “righteous” can only come when Jesus has been truly reborn into the flesh. Thus, prayer is “powerful and effective” when it is Jesus doing one’s praying. This can be done by all who seek that power and effectiveness; but only when one’s self-ego has been lowered, in submission to Yahweh, when a soul unites with His Spirit. That death of one’s ego allows for the new ego – that of Jesus – to possess one’s body of flesh and lead it down a path of righteousness.

Lately, I have monitored a Facebook group page, where Episcopalians routinely pander to others in that group for prayer. They are free to ask others to pray for those sick [mentally and physically] and dying. In between asking for prayer assistance, they ask questions that condemn any and all who do not think the way they think, belittling anyone of true faith that sees the Episcopal Church as effective as a Rife machine in bringing souls to marry Yahweh. This means that prayer, as the Apostles wrote about it, is wholly misunderstood and really does not want the truth to be discovered. That reason is also, “There is no money in it.” Churches would all go out of business if the people seeking truth from Yahweh to lead their lives were taught that prayer means marrying one’s soul to Yahweh and submitting one’s flesh to being Jesus resurrected. Then, after eternal life has been gained, there can never be any worry about what happens to mortal flesh [it all dies eventually].

In the last verses [19 & 20], James wrote, “If anyone among you wanders from the truth and is brought back by another, you should know that whoever brings back a sinner from wandering will save the sinner’s soul from death and will cover a multitude of sins.” This focus begins with finding the truth, with the truth being the knowledge that comes from a soul’s marriage to Yahweh. The world is mostly lost and far from the truth, especially when it comes to understanding the meaning of “prayer.” The roots of “sinning” are based on a self [“self” equals a “soul”] being alone in its decisions regarding its flesh. Self-worship forbids one from marrying Yahweh. A soul must sacrifice self and submit to the Will of Yahweh. Being brought back from wandering means being reborn as Jesus. That resurrection means death is meaningless, when one’s soul has been assured eternal life. Sins will forever cease when one has become the Christ reborn.

As an Epistle reading to be read aloud on the eighteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to understand “prayer” as one being able to hear the voice of God, and thereby tell God how one feels. Ministry cannot bring back any lost sheep, when oneself is just as lost. Ministry should not promote “prayer” as some Rife machine that usually does not work, but “Man, when it works, Wow!” One must know “prayer.’ Then one must become the answers of other’s prayers, so one has been sent by Yahweh, as Jesus reborn, to make contact with the seekers of faith.

Language, Mark, Teaching

Mark 9:38-50 – Learning not to persecute true Christians

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John said to Jesus, “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.” But Jesus said, “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us. For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward.

“If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell. And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, where their worm never dies, and the fire is never quenched.

“For everyone will be salted with fire. Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another.”

——————–

This is the Gospel selection to be read aloud by a priest on the eighteenth Sunday after Pentecost [Proper 21], Year B, according to the lectionary for the Episcopal Church. It will follow one of two pairs of readings that present the Old Testament and Psalms. The Track 1 pair focuses on the story of Esther and her expressing the wish for King Ahasuerus to spare the lives of Mordechai and the Jews in Persia, who advisor Haman planned to execute. Psalm 124 sings, “If Yahweh had not been on our side, when enemies rose up against us; Then would they have swallowed us up alive in their fierce anger toward us.” The Track 2 pair deals with a Numbers reading, when Yahweh addressed the complaints of the Israelites by filling their elders with His Spirit, causing them to prophesy. Psalm 19 then is shown to sing, “By them also is your servant enlightened, and in keeping them there is great reward.” One of those pairs will precede the Epistle reading from James, where the Apostle wrote, “The prayer of the righteous is powerful and effective.”

I wrote about this reading the last time it came up in the lectionary cycle, three years ago [2018], and I posted my view on my website then. That commentary can be read by searching this site. In that article, I expressed sound views about this reading, examining the Greek text deeply. Therefore, those observations are still valid today and worthy of being read by discerning seekers of the truth. I welcome all to read those words and then compare them to what I will add today. As always, I welcome comments, questions, suggestions and corrections; but now I will take a different approach on these words of Mark, which I did not focus on before.

To begin with, I want to focus on the element of divine marriage that is stated in the Greek of these words. When John [of Zebedee] said “we saw someone casting out demons in your name,” the Greek words “en tō onomati sou” literally translate as “in this name of you.” There, the use of “onomati” must be read within the scope of meaning that is “name, authority, cause,” (Strong’s Definition) as well as “character, fame, and reputation.” (Strong’s Usage) The genitive case of “sou,” which is the possessive form of “su,” as “yours” [from “you”] is stating the marriage of Jesus’ soul to the soul of the stranger, said to be using Jesus’ “name.”

A statement “in the name of” says one of two things. First, it is a statement of one’s father, where his children share his name. John of Zebedee is a name that says John is the son of his father named Zebedee. Second, it is a statement of relationship to a brother of the same father. Jesus is the Son of man, meaning the Son of Yahweh in the flesh; so, the stranger was stating he had the same name as a brother of Jesus, because they shared the same Father. In this way, James [of Zebedee] the brother of John, could say “In the name of John,” because both brothers shared the same name. Still, John was not a female, but a wife was identified by the husband who possessed her, such as Mary of Clopas. That name is identifying a woman as being in the name of her husband. Therefore, “in the name of you” states familial relationship, which says a stranger was seen saying his relationship with Jesus gave him the ability to cast out demon spirits.

When Jesus was heard to say, “Whoever is not against us is for us,” the Greek written says this: “hos gar ouk estin kath’ hēmōn , hyper hēmōn estin .” This literally translates to say, “who indeed not is against us , on behalf of us is .” In Mathew 12:30a is a similar quote, where Jesus said, “Whoever is not with me is against me.” In that, the Greek word of focus is “emou,” rather than “hēmōn.” In “emou” the genitive case [possessive form], in the singular number, which is stated for “egṓ,” or “I.” The word “hēmōn” is the genitive case [possessive form], in the plural number, which is stated for “egṓ,” or “I.” As such, the same thing is said in both places, where the stranger casting out demons in the name of Jesus was “us” as the plural of Jesus, through divine possession. Jesus was the singular soul possessed by the Father, when he used the singular “emou.”

Now, I understand that the way I am explaining this text seems to be against all standard translations of Greek to English, as nobody would ever use the plural possessive of “us” and mean dual souls inhabiting one body of flesh. This is just one of the many examples of how the depth of true meaning is written in plain view, but carefully hidden from the wise and intelligent. There is certainly a case to be made for Jesus speaking normal talk and Mark writing normal talk down. However, faith says one recognizes Yahweh’s divine hand was in play in everything said and written; so, there is a normal way to read the words and then there is a Spiritual way to read the same words.

This reading from Mark, as read on this Sunday, appears in a vacuum, as if nothing prior had happened, before John went up to Jesus and began this line of conversation. In reality, the broad view or whole scope connects this to last Sunday’s reading, when Jesus called his twelve disciples close to him, when he told them: “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.” In that, Jesus said (in Greek), “dexētai epi tō onomati mou , eme dechetai ; kai hos an eme dechētai , ouk eme dechetai , alla ton aposteilanta me .” This is five segments of words that must be read literally in English as such:

“shall receive in the name of me ,

me receives ;

kai who might me shall receive ,

not me receives ,

but him having sent me .”

This says anyone who welcomes the birth of a boy in the name of Jesus then Spiritually receives the soul of Jesus [“me”] AND IMPORTANTLY (from the use of “kai”) if one does receive Jesus [“me”] that is not all [“not only me”], as he or she will receive the Father who sent Jesus into them [“the one who sent me”]. So, after Jesus said that to the twelve, that receipt of Jesus into others brought back to John’s memory how they had tried to stop a stranger from casting out demons in the name of Jesus. It dawned on John of Zebedee that what Jesus had just said could explain what he and the others tried to stop.

This brings up their actions against strangers being Jesus reborn as being selfishly misguided. When Jesus said, “If any of you put a stumbling block before one of these little ones who believe in me,” the “little ones who believe in me” are the example of John the Beloved, who Jesus brought into the middle of the twelve, beginning his teachings of acceptance. It is “little ones who believe” that connects this Sunday’s reading to last Sunday’s reading. Jesus then commenced to tell the disciples what stopping the advent of true Christianity would mean.

He first said, “it would be better for you if a great millstone were hung around your neck and you were thrown into the sea.” That would be an act of self-inflicted death. Death means the soul has no time left to repent and make the necessary arrangements to marry Yahweh [according to His schedule]. To act out selfishly against a soul one does not recognize as Jesus reborn is then spiritual suicide.

Jesus then said, “If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire.” Here, the blame is not on causing another to “stumble” [“skandalizó”], but the acts against another in the name of Christ that cause oneself to “stumble” [“skandalizē”]. By placing focus on one’s “hand” [“cheir”], this says if one refuses to offer a helping “hand” to one in the name of Jesus,” then that refusal will condemn your actions. Thus, one should immediately do everything possible to help those in that name spiritually. To let petty jealousies condemn one’s soul to hell is faithless.

Then the focus was on feet, when Jesus said, “if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell.” Here, rather than offering a hand to those in the name of Jesus Christ, the state of being that is not in that holy name is failing to reach out and be touched by Yahweh, so one is not walking the path of righteousness that one in that name does. Staying away from a commitment to Yahweh is then another form of self-condemnation, where one’s soul will never reach eternal life in heaven.

Jesus then added how one’s failure to see to this list of self-punishing acts that need to be avoided. He said, “And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, where their worm never dies, and the fire is never quenched.” This is stating denial that souls can marry Yahweh. It is denying that Jesus can be reborn in other bodies of flesh, at the Will of the Father. If one refuses to see the dual meaning in the words written in sacred texts, only seeing them as having one possible meaning – YOUR SELFISH WAY OF UNDERSTANDING – then one is refusing to see the truth that is right before your eyes.

Seeing with two eyes is called “binocular vision,” which allows for depth of field. This is seeing two ways merged as one, so this is the way humans have been taught to see. That dual vision Has one place primary focus on the material, and physical, refusing to accept that there is a soul that is invisible. The soul and the spiritual exist in divine Scripture AT THE SAME TIME standard language rules forbid seeing beyond the normal. Binocular vision means the normal leads one to look deeper; but one needs to see the truth for oneself [which I am trying to teach how to see it for yourself], taking the time to see two separate fields of vision. That demands personal work that (with practice) becomes the ONLY WAY to see Scripture [once you learn how to see with “one eye”].

This past January [2021], I wrote about Matthew quoting Jesus about the salt of the earth. I refer you to read that short commentary that explains salt cannot lose its saltiness. That can be read by searching this site. When you understand that, to read how Jesus said [Mark 9, NRSV]: “For everyone will be salted with fire. Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another.” That means have life in your body of flesh. Life comes from a soul being married to Yahweh. Without the “salt of life” one is a dead man [or woman] walking. To lose your saltiness is to die and go to hell. Therefore, the lesson here is “Have life in your souls, and be at peace with one another.” One another means your submissive soul and the resurrected soul of Jesus that enters your body of flesh, giving it eternal life.

As a reading to ponder on the eighteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to stop trying to make Scripture meet your selfish needs and sinful failures and accept that there are strangers that have already been truly touched by Yahweh, reborn as His Son, and it is not your role to get in the way. So many men and women ‘of the cloth’ are nothing but selfish followers of Jesus, who want to rid the world of anyone who does not march to the beat of their drum. They need to understand this message is sent by Yahweh to slap them across the face with their failures: to lend a helping hand to true Saints that do not dress up like fancy Dans and prima Donnas, to pretend to be pious. Sainthood means walking a path of true righteousness, by submitting one’s soul to Yahweh and becoming His Son reborn. To see the truth of Scripture, which no seminary on earth can teach, demands one’s soul be committed to Yahweh and be led to see the truth of His Word [not some best selling religious author’s moneymaking ideas].

Language, Psalms, Teaching

Psalm 124 – Escaping the snare

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1 If Yahweh had not been on our side, *

let Israel now say;

2 If Yahweh had not been on our side, *

when enemies rose up against us;

3 Then would they have swallowed us up alive *

in their fierce anger toward us;

4 Then would the waters have overwhelmed us *

and the torrent gone over us;

5 Then would the raging waters *

have gone right over us.

6 Blessed be Yahweh! *

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

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

the snare is broken, and we have escaped.

8 Our help is in the Name of Yahweh, *

the maker of heaven and earth.

——————–

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Language, Psalms, Teaching

Psalm 19:7-14 – A Numbers viewpoint

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7 The law of Yahweh is perfect

and revives the soul; *

the testimony of Yahweh is sure

and gives wisdom to the innocent.

8 The statutes of Yahweh are just

and rejoice the heart; *

the commandment of Yahweh is clear

and gives light to the eyes.

9 The fear of Yahweh is clean

and endures forever; *

the judgments of Yahweh are true

and righteous altogether.

10 More to be desired are they than gold,

more than much fine gold, *

sweeter far than honey,

than honey in the comb.

11 By them also is your servant enlightened, *

and in keeping them there is great reward.

12 Who can tell how often he offends? *

cleanse me from my secret faults.

13 Above all, keep your servant from presumptuous sins;

let them not get dominion over me; *

then shall I be whole and sound,

and innocent of a great offense.

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

heart be acceptable in your sight, *

Yahweh, my strength and my redeemer.

——————–

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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