Tag Archives: Ordinary time after Pentecost

John, Language, Teaching

John 6:56-69 – Absorbing the words of eternal life

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Jesus said, “Those who eat my flesh and drink my blood abide in me, and I in them. Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me. This is the bread that came down from heaven, not like that which your ancestors ate, and they died. But the one who eats this bread will live forever.” He said these things while he was teaching in the synagogue at Capernaum.

When many of his disciples heard it, they said, “This teaching is difficult; who can accept it?” But Jesus, being aware that his disciples were complaining about it, said to them, “Does this offend you? Then what if you were to see the Son of Man ascending to where he was before? It is the spirit that gives life; the flesh is useless. The words that I have spoken to you are spirit and life. But among you there are some who do not believe.” For Jesus knew from the first who were the ones that did not believe, and who was the one that would betray him. And he said, “For this reason I have told you that no one can come to me unless it is granted by the Father.”

Because of this many of his disciples turned back and no longer went about with him. So Jesus asked the twelve, “Do you also wish to go away?” Simon Peter answered him, “Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.”

——————–

This is the Gospel selection to be read aloud by a priest on the thirteenth Sunday after Pentecost [Proper 16], Year B, according to the lectionary for the Episcopal Church. This reading will be preceded by one of two pairs of Old Testament and Psalm readings, where the reading from First Kings tells of Solomon dedicating his temple in Jerusalem. The alternate reading comes from Joshua, when the Tabernacle was established in Shechem and all the Israelite leaders were told to choose what elohim they would serve afterwards. Joshua said he would be a Yahweh elohim and the rest of the leaders said they would do the same. The Psalms are songs of praise to the dwelling place of Yahweh and the protection the righteous have. The Epistle reading that will accompany them all comes from Ephesians, when Paul told the true Christians of Ephesus to wear the full armor of God.

The last time this reading came up in the lectionary cycle (2018), I wrote my comments and published them on my website. That article can be viewed by searching this site. I stand behind what I wrote then and I welcome all to read that commentary and compare that to this production of additional views. Because the text has not changed, the same things I saw three years ago are pertinent today.

In my observations of 2018, I made it clear that when the Jews in the synagogue in Capernaum heard Jesus talking about eating his flesh and drinking his blood, their saying, “This teaching is difficult; who can accept it?” was a sign that they were not inspired by the Spirit of Yahweh to understand divine language. Thus, Jesus said, “The words that I have spoken to you are spirit and life,” as an affirmation of that his words of the Father were indeed divine language.

For the past twenty years I have been learning to speak divine language. I was led to understand it by first realizing Nostradamus was a modern prophet of Yahweh, whose work The Prophecies [Les Propheties] was in fact divine language. No one has been able to read Nostradamus and make sense of it, because to understand divine language one has to be assisted by the divine. I did not solve how to make sense of what Nostradamus wrote. I was divinely guided to see the truth; and, just as the followers of Jesus to the synagogue in Capernaum said, “This teaching is difficult; who can accept it?” the Christians I have encountered over the past fifteen years have said the same thing to me [as they pick up the stones of destruction, preparing to smash my head for thinking such things].

By spending several years of my life being totally devoted to following the voice of Yahweh as He led me further and further towards understanding divine language, I produced a book I entitled “The Systems of Nostradamus: Instructions for Making Sense of The Prophecies.” I was led to write a book that lists the syntax of divine language, which could be applied to what Nostradamus wrote. But then, I began going to an Episcopal Church and reading the selected readings they printed on a handout, listening to the public reading of those Scriptural verses; and, my mind was opened to understanding those words, because I had been led to understand Nostradamus.

The same methods for understanding Nostradamus made understanding Holy Scripture clear. I read and understood, to the point of investigating insights and asking questions about meaning. However, no priest I ever heard give a sermon presented the truth of the meaning I saw, meaning no priests I ever heard had a clue about understanding divine language.

Christians today have been led away from a personal commitment to Yahweh [they do not even know the name of their God, taught to call Him “Lord”], because of being fed spiritual food by the likes of Judas Iscariot reincarnated in Christian vestments. The priests I have heard have been little more than hired hands. When I have attended Bible Studies led by priests and church deacons, I have had Bible Studies suddenly go on hiatus and teachers tell me to stop raising question that no one can answer [other than scholars making hypotheses]. Because of this false teaching model, Christians gleefully memorize Bible quotes that are English mistranslations, when few can explain what their memorizations mean [they sure do sound pretty, however].

Because I did an acceptable job explaining this message in this reading, back in 2018, I will not beat that bush any further today. What I will do is give a syntactical explanation of what John wrote, about what Jesus said. It should be noted that John wrote his Gospel many years after the fact; but faith says John did not write from memory, as he wrote by divine guidance, which he willingly followed. Thus, every stroke of John’s pen [in Greek] must be seen as divinely chosen by Yahweh and given to John to write, because each specific word bears the meaning Yahweh intended. At no point did John offer opinions that were not divinely led. At no point did he stray from the truth.

In verse 56, the Greek text written [transliterated] is this: “Ho trōgōn mou tēn sarka kai pinōn mou to haima , en emoi menei , kagō en autō .” This verse has been translated into English by the NRSV [New Revised Standard Version] to say, “Those who eat my flesh and drink my blood abide in me, and I in them.”

The standard translation of the Greek into English must be realized as being according to the rules of language [syntax], such that the differences in Greek and English are resolved, so the intent stated in Greek is transposed into a statement of the same intent in English. This result becomes a paraphrase, which should be seen as a step away from the truth. Realizing there is problem with this means one then comes with the task of grasping how Jesus most likely was not speaking Greek, as he was most probably speaking Aramaic. John heard and understood the Aramaic, but did not write his Gospel [as did none of the New Testament writers] in Aramaic.

This makes Greek be a language chosen by Yahweh, both because John was fluent in that language and John understood the intent behind Yahweh selecting exact replacement words in Greek, which would divinely reflect what was said in Aramaic. Anyone who does not have faith that Scripture is the Word of Yahweh [call Him “God” if you want], written by a devoted vehicle [a servant in ministry], needs not read here any further, because such people will always say, “This teaching is difficult; who can accept it?”

In that regard, I once made a comment in a lectionary class, one that was reading the account of Pentecost Sunday, from Acts 2. At that time I said the English translation of “raised,” where Peter stood and with a “raised voice” spoke, that English translation should not be understood simply as meaning, “Peter yelled out to the crowd.” I said the word written in Greek means he spoke in an “uplifted” manner, better meaning that Peter spoke divinely [perhaps even while yelling]. After I made that [in my opinion basic] clarification, one woman blurted out angrily, “Then why doesn’t it say that?!?!” – as if the English translation saying “raised voice” could not be understood any way other than “Peter shouted.” I mention this as one example [of others], where it is much easier for Christians [those calling themselves that] to say, “This teaching is difficult; who can accept it?”

As for the Greek written by John that I have posted above, a literal translation can state, “He partaking of a meal of me this body kai imbibing of me this blood , in me waits , kai ego
in soul .” In this there are four words that place focus on the ego, where “mou” is the genitive or possessive statement of “egṓ,” such that “of me” is a possession relative to “I.” The Greek word “emoi” is the Dative singular form of “egṓ,” such that “me” is again a statement about “I.” Finally, the contracted words “kai and egṓ” create “kagō,” where the use of “kai” is always a marker word denoting importance to follow, with that importance then being placed directly on the state of being that is “I.” That repetition must not be seen so much as the ego of Jesus being stated; but instead, the repetition of “I” must be seen as Yahweh speaking through the Son to all who would forevermore read the words of John and realize “I” becomes a statement of each individual who is resurrected as the Son.

Relative to “trōgōn” being “partaking of a meal,” rather than “eating” [or “eater”], this has to be seen in the context of Jesus having set this up by saying, “I am the bread of life,” followed by his saying, “I am the bread that came down from heaven.” This says Jesus is not a man, as much as Jesus is a soul that has been sent by Yahweh in the form of a man. While Jesus appears to be a man of flesh and blood, he had just told those in a Jewish synagogue that the reality was he stood before them as bread from heaven, which offers life. That makes Jesus be spiritual food; and, spiritual food is as unseen as are words spoken and Greek written with deeper than surface meanings.

The scary word that is so hard to take is “flesh.” Hearing Jesus say “eat my flesh” turns one’s mind away from the truth. The Greek word written by John, “sarka,” can mean “flesh, body, human nature, materiality; kindred.” (Strong’s Usage) According to HELPS Word-studies, the word implies “of human origin or empowerment,” such that the “body” of Jesus, which came down from heaven, was the Spirit of Yahweh within his being [his “I”]. The “body” of Jesus that we know comes from the four written accounts of his life on earth, which is what needs to be “consumed,” in order for one to even begin to think “I am a Christian.”

In the first series of words in verse 56 is the presence of the word “kai,” which [again] marks importance that follows. That marker word follows the use of “body” [“sarka”], which means the consumption of the body of Christ is the preliminary step towards the greater transformation which is [marked by “kai”] “imbibing this blood.” Here, the use of “imbibe” brings about the essence of the definition that is “to absorb or assimilate (ideas or knowledge).” [Google, Oxford Languages] Following the consumption of a body of knowledge, to absorb that knowledge into one’s own self being [a reborn “I”] means to have the same flow of “life” as did Jesus. When “life” equates to the presence of a “soul” in a body of flesh, then to have absorbed the “bread of life” means one has had one’s soul joined by the soul of Jesus. This equates to a divine possession.

The acceptance of that meaning means the “blood” of Jesus is one’s own “blood,” which becomes grounds for claiming a relationship, through divine lineage. The assimilation of the “blood of Jesus” means one has also become the Son of Yahweh, in the flesh of a human. It is the foundation block of true Christianity, where all who truthfully make that claim have become resurrections of the soul of Jesus, so each has married their souls to Yahweh, so He has brought about that divine rebirth. This becomes the truth of “in me waits [or abides]

, kai I upon soul.”

The element of followers of Jesus no longer being able to follow him, is seen through John writing, “Jesus knew from the first who were the ones that did not believe” and “many of his disciples turned back and no longer went about with him.” This prophesied people like that woman who angrily challenged a simple explanation of language as something her belief system cannot survive. By being told, “You must be in Jesus and Jesus one with you,” the fair weather Christians will leave in droves. They have all been promised the moon for doing nothing, with all sins washed away by the rhetoric of hired hands. They have been told, “Jesus died for your sins,” which refuses to explain that Jesus died in the flesh to release his soul to join with yours; so now, the addition has to say [but isn’t preached], “You have to die of self ego and be reborn as Jesus, because of your sins.”

The aspect of Jesus saying, “no one can come to me unless it is granted by the Father” means the first step to receiving the bread from heaven to consume is for one’s soul to accept the marriage proposal from Yahweh [you need to learn His name in order to marry His Spirit] and become a bride of Yahweh. If one’s soul does not marry Yahweh, one cannot “eat the flesh of Jesus and drink his blood,” becoming his brother in Christ [regardless of human gender]. The problem so many denominations of Christianity have is they sweep aside Yahweh, going straight to the Son, seeing Jesus as an equal to God, which forbids them from ever gaining eternal life. The marriage vows [the Covenant, or Commandments] are between the soul and Yahweh. One has to commit to serving Yahweh eternally, before the idea of Jesus comes. There are no shortcuts here.

In regards to the truth that was said by the followers of Jesus being, “This teaching is difficult; who can accept it?” there is nothing about Holy Scripture [All Testaments] that can be understood by 2-hour a week believers. Before there was any written texts to memorize, the children of Yahweh – the true Israelites, who all “Retained God” – were taken away from the glare of the big city, into the wilderness, where for forty years they lived being children of Yahweh. Anyone who does not have the time to look up the Hebrew and Greek texts and figure out the depth of meaning the words written contain, that soul does not want to submit to Yahweh and be His wife. Scripture is meant to be hard to interpret, because the only ones who can accept it are those brides whose lamps never run out of oil.

As the Gospel reading selection to be read aloud by a priest on the thirteenth Sunday after Pentecost, when one’s own personal ministry to Yahweh should already be well underway, the lesson is clear. Either you are a pretender or you are a contender. Pretenders run away from the hard work. They want everything handed to them on a silver platter. The souls who are willing to submit to the Will of God and do all the servitude He demands – willingly, out of love and devotion – they will find all the work that servitude demands will become a joy to behold. Ministry can only be truth when a soul has married Yahweh and then consumed His spiritual bread, which means being His Jesus reborn.

Language, Psalms, Teaching

Psalm 84 – Being a house of God

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1 How dear to me is your dwelling, Yahweh of hosts! *

[2] My soul has a desire and longing for the courts of Yahweh;

my heart and my flesh rejoice in the living el.

2 [3] The sparrow has found her a house

and the swallow a nest where she may lay her young; *

by the side of your altars, Yahweh of hosts,

my King and welohay.

3 [4] Happy are they who dwell in your house! *

they will always be praising you. Selah

4 [5] Happy are the people whose strength is in you! *

whose hearts are set on the pilgrims’ way.

5 [6] Those who go through the desolate valley will find it a place of springs, *

for the early rains have covered it with pools of water.

6 [7] They will climb from height to height, *

and el-elohim will reveal himself in Zion.

7 [8] Yahweh elohim of hosts, hear my prayer; *

hearken, elohim of Jacob. Selah

8 [9] Behold our defender elohim; *

and look upon the face of your Anointed.

9 [10] For one day in your courts is better than a thousand in my own room, *

and to stand at the threshold of the house of elohay

than to dwell in the tents of the wicked.

10 [11] For the Yahweh elohim is both sun and shield; *

he will give grace and glory;

11 [11] No good thing will Yahweh withhold *

from those who walk with integrity.

12 Yahweh of hosts, *

happy are they who put their trust in you!

——————–

This is the accompanying Psalm for the Track I option from First Kings, which tells the story of Solomon’s dedication of his new temple. If chosen, that pair will be read aloud before the Epistle from Ephesians, where Paul wrote, “take up the whole armor of God, so that you may be able to withstand on that evil day, and having done everything, to stand firm.” All will precede the Gosple selection from John, where the disciples told Jesus, “This teaching is difficult; who can accept it?”

This is another Psalm identified as “of the Sons of Korah,” who were the descendants of the cousin of Moses, who staged a rebellion against Aaron and Moses. As punishment, Yahweh opened the earth and swallowed Korah, which indicates he was sent underground. His descendants [Kohahites] became the “porters” of the Tabernacle and Ark [they maintained the baking pans for meat-offerings]. We last read another of the Psalms dedicated to the Sons of Korah, when Psalm 48 was sung aloud on Proper 9 [sixth Sunday after Pentecost]. That song accompanied the Old Testament reading from Second Samuel, which told about David taking Jebus and building his city there. Because the Old Testament reading this Sunday is associated with also involved a change that is relative to the Tabernacle and Jerusalem [Jebus], this psalm must be viewed in that light and seen as a song of praise to Yahweh and to those who honor His holy ground.

In the translation presented above, I have amended the NRSV-Episcopal Church translation so that every place the translation had been “Lord,” it has now been restored to “Yahweh” [what was written]. In addition to those changes, every place where “God” has been translated, I have restored the Hebrew transliteration, with the singular “el” and the plural forms of “elohim” are found. This becomes important to realize, when one notices “of hosts” [from “ṣə·ḇā·’ō·wṯ” or “tsaba”] must be understood as the angels [minimally], which are “elohim” [“gods”]. Additionally, in two places the Hebrew word “Selah” is written at the end of a verse. Those had been erased in translation, seen as some musical instruction; but I have reinstated those also. Finally, the numbering of the Episcopal Church is wrong, for no understandable reason. Their numbering does not match that of the NRSV, meaning they have presented some paraphrase, as if they are holy enough to do that. I have noted the truth of the verse numbers; and, they will be how I address the analysis by verse.

In verse one, the literal translation says, “a song how beloved your tabernacle , Yahweh of hosts.” In that, the Hebrew word translated as “tabernacle” [from “mishkan”] can also translate as “dwelling place.” This alternate translation makes it clearer that David was speaking of the “beloved” presence of Yahweh within his soul, more than his seeing a tent and altar configuration as a site of beauty. This leads one to be more apt to see “Yahweh of hosts” in the light of David’s soul not being the only one married to Yahweh, because all of Israel under David felt the same inner presence. This use of “of hosts” then allows one to see such devotees as “elohim.”

Verse two then begins with this: “My soul has a desire and longing for the courts of Yahweh.” This is literally stated as, “longs and yes also faints for the courts of Yahweh.” In that, the word translating as “courts” [“lə·ḥaṣ·rō·wṯ,” from “chaster”] means “enclosure.” When one realizes that one’s “soul” can only “long and yes even faint” within the “enclosure” of its body of flesh, the use of “courts” becomes metaphor for the tabernacle of Yahweh being one’s body of flesh. The key is to see the presences of Yahweh, atop the Ark of the Covenant of marriage, as being within one’s heart [and “soul”], where love is the bond.

The second half of verse two then literally sings, “my heart and my flesh cry out for the living God.” Here, the Hebrew word “lib·bî” [from “leb”] translates as “heart,” which affirms the condition of love; but the same word also means “inner man, mind, will,” which are elements of a soul, more than the “flesh.” By then adding the word “flesh,” the outer and inner being is the result, such that “heart and soul” equate to “soul and body.” The use of “el” states the singular was indeed possible, making the writing of “elohim” become upheld as meaning “gods,” which are the divine creations of the “living God.” The focus on living says there are lesser “gods” that are dead, which means those gods only last in the physical realm, having no lasting effect on an eternal soul. The dead gods only serve a body through external delights, while Yahweh delights both the body and soul, the only God offering the promise of eternal life.

Verse three then starts by singing, “The sparrow has found her a house and the swallow a nest where she may lay her young.” The missing word that begins this verse is “even,” which makes this be a comparison to birds that are winged creatures. That makes the comparison to a soul suggest the soul has wings in comparison, which makes one become angelic. The focus on a “house” [“bayith”] and a “nest” [“qen”] is then the place built to provide self-security, from which new growth can come. This makes the body of the soul become a sanctuary, where one is then able to bring forth new life within one’s body of flesh, under the protection of Yahweh. This then reflects as the parable Jesus told, about the mustard seed growing into the mustard shrub, which becomes synonymous with Yahweh providing a home for such nesting angels.

When the conclusion of verse three sings, “by the side of your altars , Yahweh of hosts , my King and welohay,” the bird comparisons to a soul, in a home built within a bush that is Yahweh, the “altars” are then symbolic for self-sacrifice. The sanctuary that is a metaphoric tree, where trust in the protective branches that allows for a bird to lose all inhibitions about entering the tree or shrub. The “altars” [from “mizbeach”] reflect the sacrifice of self-presence, knowing rest and protection means a need for sacrificing individuality to advance one’s life. A shrub, such as the mustard plant provides, becomes the home of many birds, so there are multiple sacrifices within the same sanctuary. When we read “Yahweh of hosts,” the “hosts” are the many angels of God, such that the possessive “my” says one’s soul has submitted to Yahweh, becoming one of His angels, with Him as one’s King to whom a soul submits fully. The use of “welohay” sings of marriage, where each of the soul sacrifices have become married to Yahweh, so His name has been taken and a state of possession exists between His Spirit and one’s soul.

Verse four then sings, “Happy are they who dwell in your house! they will always be praising you. Selah” In this, the word translated as “happy” can equally mean “blessed.” By using “blessed,” the picture becomes more evident that the soul is that “blessed” and “happy.” When this then leads to “those who dwell in your house,” this again relates back to the “hosts” aspect of “elohim.” The “house” is not an external structure, such as a tabernacle or tent of meeting, but the body of flesh that is the “house” [temple] of the soul. This then says the state of “blessedness” and “happiness” is because Yahweh now resides within one’s body, having become one with one’s soul. Because this reflects the “blessed” event of permanent marriage [therefore salvation from past errors of life], the soul “will always be praising” the presence of Yahweh with one’s soul. As noted before, the first appearance of “Selah” comes at the end of this fourth verse, with “selah” meaning “to lift up, exalt.” As a musical direction, it follows the soul’s “praising always,” where the praise is because one’s soul has been “lifted up” to eternal life, from the imprisonment of a corporal body that offers only death.

As a way of continuing this theme of “uplifted praise,” verse five then repeats the first word that began verse four, as singing, “blessed is the man whose strength is in you ; on highway whose soul .” This continues to sing praises of thanks to Yahweh being one with one’s soul, as that union makes one a Son of man. A Son of man is an elohim, because Yahweh is one with one’s soul. In the Hebrew word for “man” written – “’ā·ḏām” – this has to be recognized as the name Christians believe Yahweh gave to His first priestly elohim. One who knows the presence of Yahweh becomes the resurrection of that Yahweh-made “man,” whose “strength” comes from having been made by the One God. The second half of this verse then sings praises to the ministry that comes on the “highway” [from “mesillah”] that is a pilgrim’s path of righteousness. Again, it is not the flesh that leads one on this path, but the “soul,” which has married Yahweh and become His elohim.

In verse six there is a vertical bar following the first word, which acts as a musical direction to pause [I assume], as a long note held, more than a separation from the words that follow. By seeing that marker, the literal translation becomes, “pass through ׀ the valley of weeping a fountain they make it ; moreover with pools , it envelops oneself the rain”. This translation shows a verse that reflects life without Yahweh having married one’s soul. It shows the true cause of self-sacrifice in marriage to His Spirit. The metaphor of a “valley” [from “emeq”] is an erosion of self-worth into despair, where “weeping” [the meaning of “bakah”] is the misery that leads one’s soul to seek Yahweh. Life is a soul “passing through” from one body of flesh to another, in a long series of reincarnations, each finding the deep rut that comes from refusing to marry Yahweh, life after life. It is the “pools” of hope [where the word translated as “pools” is “berakah,” meaning “blessings”] that leads one to pray for forgiveness sincerely, so one’s soul become immersed in the “rain” of Yahweh’s love.

Verse seven then follows by literally singing, “they walk from strength to efficiency , sees before elohim in Zion”. This says the presence of Yahweh within a soul is how it gains the ability to walk a path of righteousness, in a way that is regimented. The words “mê·ḥa·yil ’el-ḥā·yil” pulls in the word “chayil” twice, where the multiplicity of translation allows this to translate as “from strength to efficiency.” Still, the word also means “wealth, army,” where the walking becomes the training and exercises that are demanded to be successful. It is not the strength of self but the strength of many learning the same tactics from a central instructor. The second half of this verse then explains that source, as all the soldiers in this “army” are “seeing” how to “walk,” because they all wear the face of Yahweh as the “elohim” of “Zion.” The word “zion” can mean “dry place,” where the dampness of self-pity and weeping has been removed, so one relies on the deep pools of strength that is Yahweh’s presence. The pre-Israelite meaning of “zion” is “fortress,” meaning becoming an elohim puts a soul within the “fortress” of Yahweh.

Verse eight then begins with the confirmation of this face of Yahweh being that worn by His elohim, as it begins with “Yahweh elohim of hosts.” In that, the use of “hosts” can also have a military-like essence, as it is another word meaning “army,” as an “army of angels.” It is they who have asked Yahweh to marry them, as David sang, “hear my prayer.” That says they have accepted the proposal for marriage and submitted themselves before Yahweh, praying for forgiveness. The second half of the verse then sings, “listens the elohim of Jacob.” Here, it is important to realize that the elohim of Jacob was his elevation from a worldly name [a name that means “Supplanter”] to a divine name – Israel – a name meaning “He Retains God.” Those who “listen” to the commands of Yahweh do so because they have learned to follow orders and march to the instructions of Yahweh.

This verse is the second which ends with the word “Selah,” which means another point of being uplifted is recognized. Hearing the voice of Yahweh giving insight to action is then worthy of praise. One does not feel forced to do anything unwanted. One is amazed at the ease of the work, no matter how difficult, because one’s soul is assured of eternal life.

Verse nine then literally sings about “our shield,” where the “army” [“hosts”] of Yahweh’s elohim are together as one group, where Yahweh is their “shield” against all challengers and obstacles. Whereas the Greeks and Romans were known militarily for tactics, where phalanxes were formed by holding shields forward, along with spears protruding outward, it is similar how the Israelites [and true Christians] are “beheld as elohim.” In that, their personal “shield” of Yahweh gives them no fear in their hearts, regardless of how strong those they face seem. When David sang, “those who look upon the face of your anointed, the “face” [from “paneh”] worn by all Yahweh’s wives [servants] is His “face.” To be “anointed” [from “mə·šî·ḥe·ḵā” or “mashiach”], that says one’s soul has had Yahweh’s Spirit poured onto it, making all become His “messiahs.” This is a holy presence that will be recognized from one’s actions, in the name of God.

Verse ten then sings [NRSV], “For one day in your courts is better than a thousand in my own room, and to stand at the threshold of the house of elohay than to dwell in the tents of the wicked.” Again, the Hebrew word “chatser” is used, which alternatively means “enclosure.” The aspect of “a day” [“yō·wm”] means the light of truth has become eternal, such that one day of Yahweh’s presence is equal to “a thousand” years or physical time. While nothing is written that states “in my own room,” the words literally state, “I choose to be a doorkeeper in the house of my elohim,” such that “elohay” is a statement of possession, as Yahweh’s elohim. To be the doorkeeper becomes synonymous with Jesus saying, “I am the gate” to the sheepfold. The preference is to be the Son of Yahweh, rather than be outside His protection and forced by the world to sleep [metaphor for death] in the “tents of the wicked.”

Verse eleven then includes another bar denoting to hold a note, so it literally sings, “for the sun ׀ and shield Yahweh elohim grace and glory will give Yahweh , not will he withhold good from those who walk uprightly”. The note hold makes the light of truth, which is dwelling in the “sun” of Yahweh’s truth, become the light of truth that is the shield protecting all of Yahweh’s elohim. That, in turn, will have all of Yahweh’s elohim always give full credit to Yahweh for His saving their souls from oblivion. That credit will give all praise for salvation to Yahweh; and, He will never darken His light that shines the path of righteousness before His wives in marriage.

Verse twelve then simply sings, “Yahweh of hosts , blessed is the man who trusts in you.” Once more, Yahweh of hosts says Yahweh is the source of all elohim, which is the army of angels and divine servants in human flesh who serve Yahweh’s needs in the material plane. All who place their souls in the trust of their God will be rewarded with eternal life with Yahweh in heaven, after their mortal flesh has been destroyed.

As the accompanying Psalm that goes along with the First Kings story of Solomon dedicating his glorious Temple in Jerusalem, and his moving the Ark and the Covenant into that enclosure, no longer in a portable tabernacle, the paradox needs to be seen. David sang a song dedicated to the Sons of Korah, which were the spiritual descendants given the task of watching after the holy place [as themselves elohim]. The fact that Solomon constructed a building of stone, against the wishes of Yahweh, as told to David through Nathan, says Solomon was not an elohim. Solomon could not understand the divine language that said the “seed of David” would become a tabernacle of flesh, as a true elohim, in whom the truth of Yahweh would reside. This song of praise sings about the truth of commitment to Yahweh, as Solomon reflects the lie of self-worth. Solomon would lead generations of Israelites and Judeans into the valley of weeping, never again to feels the pools of hope presented by their God, much less be enveloped in the rain of His love.

As a Psalm that stands alone for public reading on the thirteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is devotion to Yahweh. Oneself [a self is always equal to a soul] must come to the realization that Yahweh does not stay in some distant house, as an external deity who watches down on mere humans from above. Yahweh lives within, and that life comes from a soul marrying Yahweh and feeling the eternal presence of His life in one’s being. One must know Yahweh, not believe in Him. Ministry can only be walking in His light of truth, so that others can be led away from the darkness of death that covers an unwed soul.

Language, Psalms, Teaching

Psalm 34:15-22 – Being saved bones of Yahweh

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15 The eyes of Yahweh are upon the righteous, *

and his ears are open to their cry.

16 The face of Yahweh is against those who do evil, *

to root out the remembrance of them from the earth.

17 The righteous cry, and Yahweh hears them *

and delivers them from all their troubles.

18 Yahweh is near to the brokenhearted *

and will save those whose spirits are crushed.

19 Many are the troubles of the righteous, *

but Yahweh will deliver him out of them all.

20 He will keep safe all his bones; *

not one of them shall be broken.

21 Evil shall slay the wicked, *

and those who hate the righteous will be punished.

22 Yahweh ransoms the life of his servants, *

and none will be punished who trust in him.

——————–

This is the accompanying Psalm for the Track 2 Old Testament reading from Joshua 24, when Joshua convened a meeting of the Israelites in Shechem, telling them the Tabernacle would become fixed at that location, therefore all Israelites were free to choose what gods or God they would serve. Joshua said his “house” would serve Yahweh and the others added their commitment to do the same, saying the true tabernacle of Yahweh is in the soul, within the flesh of the servant-wife. If chosen, this pair will be read before the Ephesians reading, where Paul wrote, “Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints.” All will accompany the Gospel reading from John, where Jesus asked his twelve apostles, “Do you also wish to go away?” and Peter responded, “Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.”

This is the third Sunday in a row where Psalm 34 has been presented in sections. Today, verses 15 – 22 are sung openly. In the translation presented above, you will note that I have restored the proper name written, “Yahweh,” in the six places where the English translation has presented a generic “Lord.” David did not write songs that were inspired divinely by some generic “lord,” as a generic “lord” can be the same as a lust for wisdom that comes without a soul needing to marry Yahweh. Solomon sold his soul to Satan, refusing to submit his self-will to a “lord” that would not promise to serve him above all others. This Psalm has been attached to the Joshua reading because Joshua and the Israelites chose “Yahweh,” rather than some other “lord.”

In verse fifteen, the first half places focus on “the eyes of Yahweh are upon the righteous”. This can sound as if Yahweh is watching the righteous from heaven. That is the wrong way of reading these words, as they mean “the righteous” wear the face of Yahweh, because their souls have married Him. Therefore, “the righteous” are able to see with “the eyes of Yahweh.” It is impossible for any human being to truly be “righteous” without this presence within, guiding all actions, so having the ability to see the traps and lures of wickedness are part of one’s being.

When the second half of verse fifteen sings, “and his ears are open to their cry,” this again must be seen as from a perspective of Yahweh being joined with one’s soul. There is no physical presence of Yahweh, other than those who have joined with His Spirit. All prayers are heard by Yahweh, because the prayer aligns one’s soul to that union. The reality is Yahweh’s “ears” are those of the prayer’s source, which is not normally an audible prayer, as much as a thought. The conversation heard in one’s mind is then where the “ears of Yahweh” are found. When prayers are only “cries” [from “shavah,” meaning “cries for help”], one has been led to seek Yahweh because of sins, meaning one is not “righteous” or “just.” However, because the “eyes of Yahweh” are on the “righteous,” Yahweh will lead His ministers to those in need, by knowing who is seeking to become a bridesmaid to Him.

Verse sixteen then affirms this, by literally singing, “the face of Yahweh is set against evil.” This says all His priests and servants who are His brides and wear His “face” [“paneh”], so they become the antithesis of “evil.” Their presence on earth is to lead others away from “evil,” and to also wear “the face of Yahweh.” Thus, the second half of the verse sings the reason Yahweh sends out His priests, which is “to cut off from the earth the remembrance of them.” This states a forgiveness of sins. From a soul’s marriage to Yahweh all past sins in the material world will be forgotten, wiped clean.

Verse seventeen then repeats the second half of verse fifteen, singing an instruction for those who do evil, “cry out and Yahweh hears.” The assumption that it is the righteous who are “crying for help” is wrong, as those souls that have become in union with Yahweh’s Spirit no longer experience “troubles” and “distress.” While all His servants will attract evil to them, and evil acts will be turned against those who wear the “face of Yahweh,” they will not be making pleas to make it all go away. Therefore, David was singing about those who have offered prayers for help, who then receive that help in the form of the righteous. When they arrive, it then becomes time to receive Yahweh in marriage and have one’s “troubles” erased, through divine “deliverance” within one’s being.

When verse eighteen is shown to sing, “Yahweh is near to the brokenhearted and will save those whose spirits are crushed,” the implication is Yahweh desires to rescue the downtrodden. The problem with that view is it glories being downtrodden, and says little about the presence of Yahweh keeping that situation from reoccurring. The truth is the Hebrew uses words that divide “brokenhearted” into separate words that are joined together, as “lə·niš·bə·rê- lêḇ.” The language written literally says, “near Yahweh to those who have broken heart.” This says a soul ‘engaged’ to marry Yahweh has brought Him “near” [“qarob”], but not yet drawn the two together as one in divine union. The wedding does not take place until after a soul “has broken his or her inner self” from controlling their flesh. This makes “brokenhearted” not be a state of inner misery, but instead be a soul’s rejection of outer influences that tempt it away from Yahweh, making Him be distant [rather than near].

This then sings [in the second half of the verse] about “those who have a contrite spirit,” where that “crushed” [a NRSV translation of “contrite”] is the influences of sin. A renewed “spirit” of commitment has come, demonstrated by a desire to be one with Yahweh [not married to some “lord” of addiction]. The proof of one’s commitment then leads to the “salvation” [from “yasha”] or “deliverance” from death that is brought about by the sins of the flesh. It is deliverance from reincarnation [or worse], so eternal life for the soul is gained.

Verse nineteen then sings [NRSV], “Many are the troubles of the righteous, but Yahweh will deliver him out of them all.” This, again, is not a statement about the righteous after they have become so, with holy matrimony having taken place, between their souls and Yahweh’s Spirit. The meaning of “righteous” [from “tsaddiq”] are to be seen as “blameless, innocent, right and just.” Those are not “afflictions” [a better translation of “ra’,” not “troubles”], which come from doing “bad” and “evil” things” [the true translation of “ra’”]. The “many evils” is then the possible number of “lords” that can possess a body of flesh and lead it away from Yahweh. The meaning of “many evils” is then the strength one’s soul must display, which can only come from the truth of love and a deep desire to stop sinning and gain eternal life. To gain a “righteous” state of being, every other god must be turned away by one’s soul, knowing Yahweh is nearby. By displaying the courage of love in resisting evil, Yahweh will then be the hand that sweeps in and removes all temptations from having affect.

When verse twenty is shown to sing, “He will keep safe all his bones; not one of them shall be broken,” the word translated as “bones” needs to be understood. The Hebrew word “‘aṣ·mō·ṯāw” is written, as “his bones,” which pulls from the root word “etsem.” According to Strong’s, “etsem” means “bone, substance, self,” with Strong’s Exhaustive Concordance adding: “body, bone, life, selfsame, strength, very.” The figurative usage implies “the substance, i.e. (as pronoun) Selfsame.” When that meaning is seen, it becomes David prophesying the question that Yahweh would present to the prophet Ezekiel, “Mortal, can these bones live?” The answer to that question is now sung by David’s words as being, “Yahweh will keep safe all who are the selfsame as Yahweh.” That says Yahweh will preserve all souls who have become His “bones” on earth.

When the second half literally sings, “one of them not is broken,” the intent of “shabar” [“to break, break in pieces” – Strong’s] says no soul married to Yahweh will ever divorce Him and leave His protection. The word written that translates as “will keep safe” is “šō·mêr,” which means “he keeps, watches, preserves,” or “he guards.” There, the intent means Yahweh has absolute control once His Spirit possesses a soul [i.e.: a bone]. In this way, the soul of David never broke free of Yahweh when he sinned and ruined his legacy as king. David’s sin was really no different than the sins of Adam and wife [the woman we love to call Eve]. Those sins were necessary for Yahweh’s plan to progress; so, no bones were broken in the portrayal of those sins.

When verse twenty-one sings, “Evil shall slay the wicked, and those who hate the righteous will be punished,” the first half must be seen as stating how all breakage of souls [bones] comes from the lords of “evil” [“rā·‘āh,” from “ra’”]. Those “lords” lead souls to be slaves of their flesh, which then leads them into lives of “wickedness” [“rā·šā‘,” from “rasah,” meaning “wicked, criminal”]. Those souls will become “broken bones” because their “same selves” [a self should always be read as a soul] will have married Satan [the premier “Lord” that is not Yahweh]. Those sold souls will then be the ones “who hate the righteous,” and thereby persecute them. Those souls will receive the ultimate breakage from receiving “condemnation” [“ye’·šā·mū,” from “asham”] from Yahweh, upon their souls’ releases from their dead bodies of flesh.

The last verse in this song, number twenty-two, then sings, “redeems Yahweh the soul of his servants , and none shall be condemned , of those who trust him”. This sings the truth of redemption, from souls married to Yahweh having gained eternal life after death. The use of “servants” [from “ebed” – “a slave, servant”] means marriage to Yahweh does not bring a life of luxury, where doing nothing more than sitting in a pew and listening to orations of hot air by hired hands, is the chore of putting up with no sin in one’s life. A “servant” is a minister who goes into the world as an extension of Yahweh [His bones that live]. As David served Yahweh, so too did the Israelites under David serve Yahweh. Those who will find eternal life for their souls will be those who marry Yahweh and do His bidding, lovingly and willingly.

As the accompanying Psalm to the Old Testament reading from Joshua, where the focus is clearly on deciding to serve Yahweh or whatever gods your soul chooses, the lesson of this choice must be seen as wearing the face of Yahweh against those in the world, who number “many,” that are married to Satan and his worldly “lords.” No ministry can ever commence before one’s soul has made the commitment “to have and to hold” the presence of Yahweh “from this day forward,” forever. The death of the physical body does not end a relationship that is spiritual; and, the servants of Yahweh will lead other souls to that same commitment, rather than mislead others as agents of evil.

Language, Song of Solomon, Teaching

Song of Solomon 2:8-13 – The Bride’s Adoration

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The voice of my beloved!

Look, he comes,

leaping upon the mountains,

bounding over the hills.

My beloved is like a gazelle

or a young stag.

Look, there he stands

behind our wall,

gazing in at the windows,

looking through the lattice.

My beloved speaks and says to me:

“Arise, my love, my fair one,

and come away;

for now the winter is past,

the rain is over and gone.

The flowers appear on the earth;

the time of singing has come,

and the voice of the turtledove

is heard in our land.

The fig tree puts forth its figs,

and the vines are in blossom;

they give forth fragrance.

Arise, my love, my fair one,

and come away.”

——————–

This is the Track 1 Old Testament reading option for the fourteenth Sunday after Pentecost [Proper 17], Year B, according to the lectionary for the Episcopal Church. If selected, this song will be paired with verses picked from Psalm 45, which sings, “My heart is stirring with a noble song; let me recite what I have fashioned for the king; my tongue shall be the pen of a skilled writer.” Both will precede the Epistle selection from James, where he wrote, “In fulfillment of his own purpose he gave us birth by the word of truth, so that we would become a kind of first fruits of his creatures.” All will accompany the Gospel reading from Mark, where Jesus said, “It is from within, from the human heart, that evil intentions come: fornication, theft, murder, adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride, folly. All these evil things come from within, and they defile a person.”

I wrote about this and published my opinions in 2018. That article can be found on this website by searching the reading name and number. I welcome all to read those observations, which I stand behind today, as I read this song of love not as the seductions of a man and a woman, but as a soul and Yahweh. The comments I crafted in 2018 take a view of this song as if Solomon was divinely inspired by Yahweh. While I think less of Solomon these days, I still see that divinity; but I give less credit to Solomon today. Therefore, I will not rehash what I said in 2018, instead adding a broader view of the whole now.

I want to repeat my views that have consistently been presented about marriage to Yahweh. This has nothing to do with the physical, as divine marriage only is possible between the eternal. The body of flesh is temporal and bound to die. The death of a body of flesh is merely the death of matter no longer being able to sustain the life force that a soul provides. When new life is seen with the birth of a baby, there is nothing actually new. Ask any scientist and they will tell you that everything that existed in Creation still exists today, only in changed states. Thus, a baby is recycled matter and a soul is likewise recycled spirit. Yahweh is the provider of the spirit of life – the “ruach” or “breath, spirit, wind” – which animates matter, giving it the appearance of life. However, the soul is life, the body of flesh is death, and because a soul can either be repeated through reincarnation or elevate back into the heavenly realm as a return to Yahweh, the soul takes on a neutral gender.

The call to marry Yahweh is made to souls so they can escape the recycling of reincarnation. The promise of eternal life means to return to the true place of living, rather than be returned to a body of flesh that has to start over as a newborn and spend years growing and developing, only to grow to the point that the resources of dead matter can no longer sustain a habitat for a living soul. A return to that state of life in dead matter equates to being born dead. That is a return to the realm of death, as opposed to being returned to the realm of true life.

The duality of life and death can then be seen reflected in the duality of the spiritual and the material. This duality is present in a soul within a body of flesh. This duality is expressed in the bodies of flesh being either masculine or feminine. The duality of human sexuality is for the purpose of regeneration of bodies of flesh, which will then provide a home for a spirit of life. In the same way, the spiritual is a projection of the masculine, with the material being a projection of the feminine. As such, when I talk about a marriage to Yahweh, this means a soul in a body of flesh has taken on the essence of femininity because a neuter gender soul has taken on the feminine essence of a body of flesh, regardless of the human gender that body of flesh possesses. All souls in human flesh are then feminine, as brides-to-be for the masculine Yahweh Spirit.

This concept of metaphysics should be simple enough to grasp, but because human beings live in a world that makes it difficult to contemplate the unseen, life takes on the roles of masculine and feminine, based on the birth gender. When religious material is seen in terms of appearing to favor the masculine, the difficulty that comes from disassociating that gender reference from human genitalia creates a world of males dominating females and females who scheme against males from a pretense of subjection. There really is nothing about divine literature that gives greater preference to males, still kings are greater than queens and women have long had little voice in public. Children are the neuter gender, which makes a soul like a child that has to decide what it will be when it grows up.

In the story of Solomon the past two Sundays, he encountered Yahweh in a dream. Solomon was a child king, so he was a neuter gender soul in a masculine body of flesh, which was of feminine essence, being made of dead matter. Yahweh asked the young Solomon, “’ĕ·lō·hîm šə·’al māh ’et·ten-lāḵ,” which says, “elohim ask what shall I give you.” In that question, the Jews assist the Christians in translating “elohim” as a statement of “God” asking the question, “What can I give to you.” That mistranslation keeps both Christians and Jews from recognizing Yahweh would not speak to a child about material gifts. Yahweh addressed the neuter elohim Solomon as a soul that needed marriage to the divine, simply because Solomon had risen to become the King of Israel, which was a nation of God’s chosen people.

The question pertained to the actions of a pertinent brat, one who had broken the laws of high places and burned incense and offered animal sacrifices. Solomon made those actions when he was not a Levite or a high priest. The actions of Solomon meant Yahweh spoke to him in a dream like He spoke to Cain, when his countenance was low, counseling his soul to get up spiritually. When Solomon heard the voice as if it was God coming to serve little boy king Solomon, he began to spout egotistical crap, causing Yahweh to step back and let Satan [“adonay”] be the one who was delighted to hear Solomon wanted to eat the fruit of knowledge of good and evil. Thus, “elohim” stated Solomon’s neuter soul would reject marriage to Yahweh and become married to Satan.

I bring all this up because we are now given a song of love written by a soul that had become enslaved by Satan. This means the author of this love song should not be seen as worthy of praise. The good contained in the words put down in writing comes from Yahweh, not from the brain of Solomon. In fact, one can assume that the brain of Solomon was thinking how much more the ladies would be attracted to him, because of how well his brain could think of words to write that would make the women all swoon and then strip naked before him. This is how the divine works of Yahweh manifest. This is a double-edged sword, which cuts sensually into the lusts of material pleasures, along with the realities of male domination and female submission, while also being metaphor for the soul’s submission to Yahweh.

In this later sense, Satan must be seen as a creation of Yahweh, as a elohim that must submit to the Will of Yahweh. When a third of the angels of heaven rebelled, that is a human myth, as Yahweh made elohim that would act in lustful ways for the material Creation and be forever sent to only manifest within that realm. The serpent was one of these who was present in the divine realm of Eden. The serpent is metaphor for the elohim that can possess all souls who reject Yahweh. So, even when they have that possession under their godly control, they still must step aside and allow Yahweh access. This means a soul demonically possessed can be freed from that oppression, allowing that soul to then marry Yahweh. Therefore, even though Solomon was demonically possessed, his soul could be inspired divinely to write words that not only satisfied his egotistical lusts, but also serve the needs of Yahweh.

The selected verses of this song – 8 to 13 – are said to be the voice of the bride, as “The Bride’s Adoration,” with other verses attributed to the voice of “Solomon.” When the influence of Yahweh is seen, the voice of the bride is relative to all human beings on earth, regardless of their human gender. That means the voice of Solomon is then that of Yahweh. The theme of marriage is clearly seen in the repetition of the word translated as “beloved” [“dod”]. This means marriage is not arranged or forced upon any soul. It sings about the desire to be possessed totally by Yahweh, completely submissive to His Will.

The adoration of the bride must come from a child’s eyes, where love equates to trust. A virgin soul is an elohim unmarried to a greater Spirit. It is when one’s heart and soul want to be one with the Father forever.

In these modern times, when the perversities of humankind have corrupted many of the leaders of the churches purporting to serve Yahweh, such love can be seen as reflected in this song. Human love is unnecessary for a sexual relationship to take form, although the pleasures of the flesh can easily be mistaken for love. The institution of marriage, which solely means the union of a man’s sperm into a woman’s egg [which is guided by the hand of Yahweh], has become an demonic elohim of worship, where the bodies of human flesh are altars where human gender are sacrificed, with Satan putting his blessing on all animalistic unions. The story of Jonathan’s love of David, as brotherly soul mates [not homosexuals wallowing in the gutter of human lusts] is how divine texts can be twisted in perverted ways to make Satan happy. All references to “love” and “heart” are divinely elevated to mean a soul’s desire for salvation leads a soul to seek to do everything possible to please the only entity that can make that happen.

Again, as to the specifics of this song, I refer one back to what I wrote in 2018. I no longer feel the need for human gender pleasures of the flesh. I no longer seek to find inspiration that leads my soul to Yahweh from that relative to Solomon. I leave that up to the younger generations to experience.

As for an optional Old Testament reading for the fourteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson of this song of love is only one’s soul experiencing the love of Yahweh. That love rises well beyond the limitations of human flesh. The love that comes from divine marriage of a soul to Yahweh’s Spirit cannot be measured in physical terms. The terms used by Solomon have to be metaphor, because it is impossible to specifically state what divine love is. Ministry without this love is empty and will find no suitors. The lesson of this song is to preach the Word of Yahweh [which is unknown by human brains], so the souls of others will be awakened to this Word and their hearts opened to receive that Spirit.

Deuteronomy, Language, Teaching

Deuteronomy 4:1-2, 6-9 – Being Israel

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Moses said: So now, Israel, give heed to the statutes and ordinances that I am teaching you to observe, so that you may live to enter and occupy the land that Yahweh elohe of your ancestors, is giving you. You must neither add anything to what I command you nor take away anything from it, but keep the commandments of Yahweh elohekem with which I am charging you.

You must observe them diligently, for this will show your wisdom and discernment to the peoples, who, when they hear all these statutes, will say, “Surely this great nation is a wise and discerning people!” For what other great nation has elohim so near to it as Yahweh elohenu is whenever we call to him? And what other great nation has statutes and ordinances as just as this entire law that I am setting before you today?

But take care and watch yourselves closely, so as neither to forget the things that your eyes have seen nor to let them slip from your mind all the days of your life; make them known to your children and your children’s children.

——————–

This is the optional Track 2 Old Testament reading for the fourteenth Sunday after Pentecost [Proper 17], Year B, according to the lectionary for the Episcopal Church. If chosen, it will be read along with Psalm 15, which asks in song, “Yahweh, who may dwell in your tabernacle? who may abide upon your holy hill?” Those will then be followed by a reading from James, who wrote, “If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless.” All will then accompany the Gospel reading from Mark, where Jesus said, “Listen to me, all of you, and understand: there is nothing outside a person that by going in can defile, but the things that come out are what defile.”

I wrote about this reading selection the last time it came up in the lectionary cycle, back in 2018. At that time there had been a political change in America that was showing how divided this nation had become [and is only getting more greatly divided now], which leaned my opinions too far away from the point of this reading to fully appreciate now. I stand behind what I wrote then and see how those comments still hold truth today. Therefore, I welcome all to view that commentary by searching this site; however, I will now make additional comments that were not made then.

In 2018 I was not focused on correcting the English translations that deny Yahweh His due. Moses met with Yahweh regularly. Moses did not refer to Yahweh generically, as a “lord.” Moses called Yahweh by name, and that name was told to the Israelites. Thus, looking up the Hebrew word “כַּיהוָ֣ה” will find it transliterated as “Yah-weh,” regardless of what Jews today say about that pronunciation. The definition of the word-name is “the proper name of the God of Israel.” (Strong’s) By substituting a generic title for the proper name is an insult to any souls who claim Christianity is spawned from Yahweh, because there are many “lords” in the world, none of them offering eternal life.

In the time since 2018, I have become more drawn to see the importance of the Hebrew word “elohim” as much more that the English translators of the Old Testament give it credit for meaning. To translate a word that is clearly the plural form of “el” as “God” is just flat out wrong, constituting a lie perpetrated against all who seek eternal salvation. In addition to the literal translation of “elohim” being “gods” [not “God”], I have since found the usage to have a much deeper meaning, which is relative to a soul’s devotion to Yahweh. Therefore, because of this importance needing to be seen, I have restored the language above so it reflects where Yahweh was identified; and, I present how the forms of “elohim” must be seen, in order to have the truth be understood.

In 2018 I placed greater importance on Moses calling those who followed him a “nation.” The Hebrew word translated as such is “gō·w,” which stems from “goy.” The word translates into English as “nation, people” (Strong’s), but there can be no “nation” that exists without “people.” For that reason, I wish to redirect my focus on the “people” who followed Moses, as the intent of this reading.

With that now understood, when verse one begins with Moses saying, “Now Israel,” he must be seen as addressing the “people” who followed his lead from their lives as “people” of Egypt, where those lives had become oppressive in that “nation.” In reality, the people following Moses were the descendants of Jacob’s twelve sons [not counting Joseph]; but as “people” all related by one central ancestor, Moses did not call them Egyptians, nor did he call them Jacobites. Every one of the “people” who followed Moses did so because they worshiped one specific God; and, that made the Egyptians see them as outsiders or aliens that needed harsher treatment in their “nation.” That demands one understand how Jacob took on the name Israel, which his descendants also took.

Jacob was not an upright individual. His mother influenced him to take advantage of his brother, who was more manly than the fair skinned, relatively hairless Jacob. Jacob learned recipes from mom and cooked stew, while his brother was out working hard all day, coming home famished. Rather than feed his brother the stew he made, he used food as a way to make Esau to swear away his birthright. Then when his father Isaac was not about to let stew be the reason to give blessings to a second-born twin, with Isaac old, blind and near death, mother Rebecca told him to paste fur on his body so he could trick Isaac into thinking Esau was about to receive his blessing. Then, after Jacob stole Isaac’s blessing, when Esau went in to see Isaac to be blessed, he was cursed. So, Jacob was not anyone to hold up as a hero. Jacob reflects everyone who is a sinner, because he sinned. The name Israel has nothing to do with Jacob, whose name means “Supplanter.”

After Jacob’s two wives and two maid-servants (who bore him sons) had given him eleven sons [before Joseph and Benjamin were born from Rachel], Jacob wrestled with his own soul [which is an elohim or “angel of Yahweh”]. This was to purge Jacob of the sinful soul that had possessed his being. Jacob had been led by a demonic elohim in his acts that led him to steal from Laban, the father of Leah and Rachel. When Laban found out, Jacob fled from Laban, but Laban came after him and had a confrontation. Jacob then realized he had to change. He returned to make amends with Esau but encountered “angels elohim,” which led Jacob to send messengers ahead to tell Esau he was returning in peace. That night Jacob’s soul wrestled with the evil elohim within him, with the assistance of a Yahweh elohim. The demonic possessing spirit was removed and Jacob was then possessed by Yahweh, in a divine marriage of his soul to the Spirit. It was then the new soul presence within Jacob that the Yahweh elohim told Jacob that he was then “He [who] Retains God,” the meaning of “Israel.”

It is vital to realize that the demonically possessed Jacob had sired eleven sons, who had been raised to witness a father who lied, cheated, and stole to get his way. The sons of Jacob, after Jacob had been delivered a twelfth son, Joseph (who he loved best of all his sons), those sons of evil Jacob acted demonically in attempting to kill Joseph, only to fail and then sell him into slavery, telling Jacob Joseph had been killed by wild beasts. They were no prizes to write home about either, being the sons of an evil father. They are the bloodlines that beget the “people” who followed Moses. So, to call that collection of “people” “Israel” meant everyone of them had done the same as their forefather Jacob and rid their souls of demonic possessions, all having become divinely married to Yahweh. That must be seen as the truth of Moses’ address to the “people” as “Israel.”

The word “Deuteronomy” literally means “second law” from Greek deuteros + nomos.” This means the firsts law was given as soon as Moses brought down the Commandments, which are the marriage vows one must agree with to become a Yahweh elohim, as an “Israel.” The Hebrew name of the fifth book of the Torah [a.k.a. Deuteronomy] is “Devarim,” which means “The Words [of Moses].” This book is the ‘parting reminders’ given by Moses, about the Laws [about the marriage agreements], before the “people” would be released into the land they had been promised by Yahweh. Those reminders were to make sure all the “people” understood the Promised Land was (in essence) a womb into which the seeds of righteousness would develop into a lineage of most holy priests, who would be born into the world serving Yahweh forevermore.

Thus, when we read Moses say, “to enter and occupy the land that Yahweh elohe of your ancestors, is giving you;” “keep the commandments of Yahweh elohekem;” and “what other great people has elohim so near to it as Yahweh elohenu,” the focus is not on national pride but on the maintenance of the divine presence of Yahweh elohim. There can be no “people” and no “nation” worthy of being freely taken from a land and nation where they lived before and then be transplanted into another land, where other people have lived and existed equally. The only reason physical land [a place on earth] was promised must be seen as Yahweh making a spiritual promise to a soul that says, “I will take you from your father and plant you into your mother and let you develop in her womb, until the time that you will be born and I will breathe my divine Spirit into you, so you can serve me in the world.” The father was Abraham’s soul and Abraham’s blood, promised the womb of Canaan, where Yahweh had called Abram to come, leading him away from Ur. The promise made by Yahweh to Abraham was not that of a forthcoming nation with a human king, to forever be installed in what is now called the Middle East. The promise made by Yahweh to Abraham was Christianity, which would come from the soul of Abraham’s lineage, not his genetics; and, his soul’s lineage means all who will be Yahweh elohim.

This reading leads to the conclusion that states, “But take care and watch yourselves closely, so as neither to forget the things that your eyes have seen nor to let them slip from your mind all the days of your life; make them known to your children and your children’s children.” When Moses warned, “watch yourselves closely,” that speaks loudly of the ways of a soul that has not married Yahweh. Moses had murdered out of anger. He knew he needed to watch his actions (and forty years of leading bellyachers and complainers around the wilderness certainly aroused his anger often), because without a soul married to Yahweh all sin can break loose. Yahweh promised Abram he would have many descendants. As a Yahweh elohim, Abram would become the father of many “peoples.” Yahweh promised to make a covenant with those descendants; and, those descendants would be given Canaan. Moses was warning that the promises made between Yahweh and Abram were only for Yahweh elohim, so “take care and watch yourselves closely.”

When Moses said, “neither forget the things that your eyes have seen nor to let them slip from your mind all the days of your life,” this still applies to all who read these words. Your eyes have read them, your mind’s eye has formed a picture for you to see. You have seen the works of Yahweh manifest through a divine Yahweh elohim, in the deeds of Moses. Regardless of how many “people” heard Moses speak, all “people” forever who wear the face of Yahweh as His wives will possess His eyes and see the truth that comes to all Yahweh elohim. To be led around life by a brain that has become controlled by a demonic spirit having possession of one’s soul is the danger of never letting slip from one’s mind the powers of Yahweh manifested within His elohim. To forget is to be wayward and lost.

When Moses said, “make them known to your children and your children’s children,” this means one is not blessed by Yahweh, so as to be given the freedom to do nothing and gain eternal life. A true Yahweh elohim is a minister of His Word. All the world becomes the children that need to be taught to submit their souls, willingly and lovingly to Yahweh, in divine marriage. The souls of those whose genetics can be traced to Abram does not guarantee them this promise of Yahweh, of which Moses talked. To be a child of Yahweh is to be Jesus resurrected with one’s soul. All your children and their children are from the Jesus in your soul-flesh being passed on to their souls. They too have to become Yahweh elohim. Otherwise, the world is full of demonically possessed Jacobs and his evil son’s descendants, none of whom are promised anything.

As an alternate Old Testament reading possibility, in contrast to the Song of Solomon that sings of a bride’s attraction to her bridegroom, the message can cut two ways. The flesh can hear these words of Moses as a promise to gain wealth from property in the world, as an inheritance that means little more than being born a descendant of someone holy. Likewise, a sensual young sex partner can seem like all the wonders of the world are youthful … until things change and things grow older. The truth of this reading is one must submit one’s soul to Yahweh, in order for His laws of marriage to be written on the walls of one’s heart. In like manner, the divine truth of the love song of Solomon says a soul must long for marriage to Yahweh. As readings chosen for the fourteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is submit your soul to Yahweh. Without Yahweh possessing your soul, making your soul a Yahweh elohim, there is nothing more to expect, once the world comes to an end [and it will eventually]. Ministry for Yahweh – the purpose of your soul being promised the land that is your flesh – is to bring other souls to the same divine realization. Otherwise, one’s soul is just wasting its time in the flesh.

James, Language, Teaching

James 1:17-27 – Taking a long, hard look in the mirror

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Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. In fulfillment of his own purpose he gave us birth by the word of truth, so that we would become a kind of first fruits of his creatures.

You must understand this, my beloved: let everyone be quick to listen, slow to speak, slow to anger; for your anger does not produce God’s righteousness. Therefore rid yourselves of all sordidness and rank growth of wickedness, and welcome with meekness the implanted word that has the power to save your souls.

But be doers of the word, and not merely hearers who deceive themselves. For if any are hearers of the word and not doers, they are like those who look at themselves in a mirror; for they look at themselves and, on going away, immediately forget what they were like. But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act-they will be blessed in their doing.

If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless. Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.

——————–

This is the Epistle selection to be read aloud on the fourteenth Sunday after Pentecost [Proper 17], Year B, according to the lectionary for the Episcopal Church. It will be preceded by one of two pairs of Old Testament and Psalm readings, the first of which is a love song of Solomon, which metaphorically sings about a soul’s adoration of Yahweh. The other option is from Deuteronomy, when Moses addressed the people about watching how they acted, as those chosen by Yahweh as His brides. All will accompany a Gospel selection from Mark, where some Pharisees challenged Jesus about his disciples eating grain without washing their hands, at which point Jesus quoted the prophet Isaiah, telling them, “This people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching human precepts as doctrines.”

I wrote deeply about this reading selection, delving into the meanings of the words written by James, because all of the Epistles are written in the divine language of Yahweh. None of the letters offer the opinion of one soul, as all are souls that are Yahweh elohim, acting as His messengers, speaking what Yahweh tells them to write, and what specific language to write. The depth of that explanation is difficult for many to easily grasp [matching last Sunday’s Gospel message, when the followers of Jesus said, “This teaching is difficult; who can accept it?”]. While I fully stand behind what I wrote in 2018 (the last time this reading selection came up in the lectionary cycle), and I welcome all to examine what I wrote then, I will now take a different view [a whole-view perspective], based on this Epistle being chosen to accompany the other readings for this Sunday. Please read the 2018 commentary by searching this site.

Due to the Old Testament readings being a love song written by Solomon and Moses reminding the Israelites to always [a statement about eternal souls, not temporal bodies of flesh] remember the laws of Yahweh, the truth of both talks about the necessity of a soul to marry Yahweh. The bride adores the bridegroom, just as the soul finds deep love for the One God. The people of Israel were called so because each of their souls reflected “He [Who] Retains God.” A soul retains Yahweh by holy matrimony, so the Spirit possesses the soul, as Husband and wife.

This is always the truth of the Epistles, no matter who the auteur de jour is, which says each was a soul married to Yahweh, so each wrote what their Holy Husband directed them (lovingly) to write. One must understand that his having taken a position of complete subservience was what drove James to write this letter. It was his soul being filled with the Spirit of Yahweh that led his hands to write the truth in words.

In verse seventeen, the “gift” [“dōrēma”] is the presence of the Spirit. It is that presence that brings the light of truth, to which no “shadow” [“aposkiasma”] can be cast. Verse eighteen then confirms this as the “word of truth” [“logo alētheias”], where James and the other Saints were the “first fruits” [“aparchēn”] of common souls being married to Yahweh, for the purpose of letting other common souls know the marriage proposal was extended to them too.

When James wrote the key to “righteousness” [“dikaiosynēn”] means the ability to control one’s “anger” [“orgēn”], the only way that control becomes humanly possible is from divine powers within one’s soul. The body of flesh is connected to the sensory perceptions of the emotions, so “anger” is an automatic emotional response. The only way one tempers the urges of the flesh is from being divinely possessed. That possession is what Jesus called “the Advocate,” which is the Spirit of truth that makes it possible for his soul to then be joined with one’s soul. This emotional control system cannot be taught [like escaping life through Zen meditation]. It only comes from being reborn as Jesus, with his soul overriding one’s brain.

When James wrote, “Therefore rid yourselves of all sordidness and rank growth of wickedness, and welcome with meekness the implanted word that has the power to save your souls,” that is like Moses telling the Israelites, “Don’t forget all the laws I taught you.” That becomes more easily said and much harder to do. The only way to “rid yourselves” [“apothemenoi”] of anything is to stop being controlled by one’s own soul [the meaning of a “self”]. To eliminate that control over one’s body of flesh, one either has to physically die [and leave the body completely] or metaphorically die of self-ego [and step aside to a greater power of possession]. That can only come from submitting one’s soul to Yahweh and letting Yahweh impregnate one’s soul with that of His Son. That divine possession does indeed “rid yourselves” of all weaknesses that follow emotional outbursts.

James then wrote, “If any are hearers of the word and not doers, they are like those who look at themselves in a mirror; for they look at themselves and, on going away, immediately forget what they were like.” This was directed to Jews, none of whom knew what the deeper meaning “of the word” [“logou”] was, much less know how to always do what the word said do; and, that is still a perfect fit capture of Christians today. It is easy to “hear the word” and do nothing, especially when priests these days are saying, “Do nothing, because Jesus loves you the way your sinful behind is.”

When you look into the mirror, do you see yourself as a king [self-worship], or do you see your soul wearing the face of God, through submission of your self to His Will?

Recognizing one as a sinner is the meaning of “those who look at themselves in a mirror; for they look at themselves.” Again, a “self” is a “soul,” so sinners know their souls cannot abide by any laws written down in a book and preached about by sinners who disguise themselves [that soul word again] as pious. Thus, when all the looking at one’s soul is over [lasting about as long as an Episcopal service lasts], they walk out the door and “immediately forget what they were like.”

Can you say, “Nothing changes”?

James made that statement [divinely inspired] because change is the only way to look at your soul and not forget about your soul being too weak to stop sinning.

That change is hinted at when James then wrote, “those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act – they will be blessed in their doing.” The use of “perfect law” [or “law perfect,” from “nomon teleion”] reflects back on verse seventeen’s use of “gift perfect” [“dōrēma teleion”], where the only one “perfect” is Yahweh. The “perfect law” is that written on the walls of one’s heart [a “heart” equals a “soul”], which can only come from divine marriage. When Yahweh’s Spirit moves into one’s flesh, he nails a copy of the wedding vows inside one’s heart, so one never forgets the promises of love. One never forgets because the Spirit is the loving overseer of one’s flesh.

The major focus of this reading selection comes when James then wrote, “If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless.” That not only defined the waywardness of Judaism two thousand years ago, but it hits the nail on the head as to the theft of true Christianity by the Roman Emperor, who then made himself a pope. The ordinances and dogma of “religions” [“thrēskeia”] becomes an external distraction from the inner Spirit. For all whose souls have yet to marry Yahweh it is this distraction that becomes competition against the holy matrimony one’s soul is proposed to come to. It is the false teachings of the “religious” [“thrēskos”] that makes those teachings “worthless” [“mataios”]. The meaning of “mataios” is “vain, unreal, ineffectual, unproductive, and useless,” but more importantly “godless.” Without one’s soul married to Yahweh, there can be no true acts that are deemed “religious.”

As the Epistle reading selected to be read aloud on the fourteenth Sunday after Pentecost, when one’s own personal ministry to Yahweh should already be well underway, the lesson here is to realize where one’s soul is. One needs to take a long, hard look inside, where the mirror of truth exposes the state of one’s soul within. The lesson is to ask oneself [one’s soul], “Am I a church-goer simply because some sinful priest tells me Jesus loves me, even though I am too sinful to ever get to heaven; but the priest never tells me to change and never tells me how to change”?

The season of Pentecost is ALL ABOUT MINISTRY and ministry can only come from a soul marrying Yahweh and becoming the flesh into which is resurrected Jesus, causing the Son of man to be reborn. It has always been the right of a soul to choose whether or not it will be a sinner or a saint. To stand alone in a world, which is the only place where sin can freely exist, means one will be influenced to be a sinner. One is powerless to stop the wiles of Satan, when one stands alone. When there are no longer any priests who are perfectly religious, then the people will be led to become sinners. The purpose of this reading today is to realize the system is the flaw and take matters into one’s own hands. Open your heart and receive the Spirit of marriage to Yahweh. Become His Son again in the flesh. Go forth and preach the perfect truth, so others will be led by that light.

Language, Mark, Teaching

Mark 7:1-8, 14-15, 21-23 – Maintaining the Commandments of marriage

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When the Pharisees and some of the scribes who had come from Jerusalem gathered around him, they noticed that some of his disciples were eating with defiled hands, that is, without washing them. (For the Pharisees, and all the Jews, do not eat unless they thoroughly wash their hands, thus observing the tradition of the elders; and they do not eat anything from the market unless they wash it; and there are also many other traditions that they observe, the washing of cups, pots, and bronze kettles.) So the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the elders, but eat with defiled hands?” He said to them, “Isaiah prophesied rightly about you hypocrites, as it is written,

‘This people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching human precepts as doctrines.’

You abandon the commandment of God and hold to human tradition.”

Then he called the crowd again and said to them, “Listen to me, all of you, and understand: there is nothing outside a person that by going in can defile, but the things that come out are what defile.” For it is from within, from the human heart, that evil intentions come: fornication, theft, murder, adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride, folly. All these evil things come from within, and they defile a person.”

——————–

This is the Gospel selection to be read aloud by a priest on the fourteenth Sunday after Pentecost [Proper 17], Year B, according to the lectionary for the Episcopal Church. It will be preceded by one of two pairings of Old Testament and Psalm readings, with the first option placing focus on a love song of Solomon, singing about the adoration of the bride for her bridegroom. The other option tells of Moses’ reminder to the Israelites about never forgetting the laws they had committed to, before they were sent into the Promised Land. Both Psalms sing praises to Yahweh. Those will precede a reading from the Epistle of James, where he wrote, “Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.”

I wrote about this reading selection, the last time it came up in the lectionary cycle. I published my opinions in 2018, which can be read by searching this site. That commentary addresses this reading as it is, without placing focus on the accompanying readings for this Sunday. I welcome all to read what I published three years ago, because what I wrote then still applies now; but for this exercise, I will focus on how this lesson is reflected in the other lessons, so all are on the same page.

To begin with, the leaders of Jerusalem had approached Jesus as if he were one of them. As Pharisees and scribes, their opinions led all of Judaism at that time. They saw themselves as God’s gift to humanity, with that gift being little more than the right to prance around as if the Jews of the world were the closest things on earth to God. This made the leaders and the writers of Judaic opinion be the little g gods of the greatest religion on earth. It was then the way those prima donnas spoke down to all those Jews they saw breaking any Mosaic Laws [as would a god to the peons below]. It was from that self-aggrandizing position of perfection that this reading begins.

When Jesus quoted Isaiah, that must be seen as Yahweh speaking through a prophet that told why ruin was coming to Judah. The leaders of Judah were saying what the law said, but they were not doing what they said, because their hearts were not into Yahweh. They were not in love with Yahweh; thus they were a people who no longer were souls married to Yahweh. Their “human precepts” were being taught as “doctrines” then, which led to the collapse and ruin of Judah. The Jews had later been freed by the Persians and returned to their former land and capital city; but they came back as underlings to a powerful overlord. The Pharisees and scribes were proving how easy it is to repeat the same mistakes their forefathers had made, which led Jesus to tell them, “You abandon the commandment of God and hold to human tradition.”

That assessment (one made by Yahweh, through the Son) becomes the lesson of the Song of Solomon, where the verses sung are those of the ‘bride’s adoration’ for her bridegroom. The metaphor of lovers, in a song of marriage, is divinely intended to be a song of praise from a soul in love with Yahweh, about to become married and begin a true life in His name. To read the words and see the “human precepts” of male domination of a young female; and, to read the words and become aroused by the human desires of sexual anticipation, both lead one to the human doctrines of marriage, between a man and a woman. While the same divine principles should be applied to the human institution of marriage, to ensure human marriage is a union based totally on love and commitment – until death do you part – the reality is “human precepts” always fall short of the intended mark; and, the doctrines of human marriage (as seen in recent times) have a tendency to be misinterpreted and difficult to uphold in a society where everyone is not a follower of Mosaic Laws.

When the reading from Deuteronomy is seen as associated to this statement made by Jesus to the Pharisees and scribes who spoke down on him and his disciples, the point of Moses speaking to the Israelites was to remind them not to let their children, or their children’s children ever reach a state of “human precepts” that would lead to changed “doctrines” which fit the mindset of human beings. That warning was made because Yahweh (speaking through His prophet Moses) knew any soul that was not a wife of Yahweh would fail to understand, much less comply with the wedding vows of their marriage [the Commandments]. That lack of divine marriage would lead to the “abandonment of the commandments of God.”

By understanding this central theme of marriage between a soul and Yahweh, Jesus confirmed that it is impossible to maintain the letter of the Law without the divine assistance that comes from taking Yahweh’s name in marriage. Without the presence of Yahweh’s Spirit to lead a soul to willing and lovingly submit to the Laws, without ever needing to give human thought to how that should be (“human precepts”), there are no vows that matter, because no marriage has taken place. It is then for this reason that Jesus said, “Listen to me, all of you, and understand: there is nothing outside a person that by going in can defile, but the things that come out are what defile.”

For a soul not married to Yahweh – one who does not understand – what Jesus said is heard with ears (or read with eyes connecting to a brain) that think in human terms. The omitted verses that speak of eating food that becomes human waste make it harder to see how Jesus was not talking about physical acts in the material world; but “nothing outside” and “things that come out” give the impression of the physicality of ‘what goes in must come out.” This leads to conjuring up ideas – wild imaginations – that have one’s mind leaning towards words heard spoken and words spoken in response. After all, it was the Pharisees and scribes who were speaking ill words of Jesus and his disciples.

The same use of words against Jesus then can be seen as coming from the opposite extreme in the words used today by so many people claiming to be ministers of Jesus. Instead of condemning people because of the Laws (the ‘fire and brimstone’ approach to ministry), they defile themselves by making up “human precepts” that lead to false “doctrines” that say, “If Jesus were here today, he would wrap his arms around the whole wide world and say love every imaginable sin, because the sins were forgiven by Jesus dying on a cross.” [Or, some bullshit like that.] Modern priests and ministers who bend to public opinions and changing social mores (mutations of degeneration), do so so they fit Scripture to meet their needs. This is what Jesus slammed the Pharisees and scribes for doing: “You abandon the commandment of God and hold to human tradition.” What comes out in the form of people saying, “Jesus would say today,” is the same thing back then as the Jewish leaders letting come out, “Moses would say.”

The reason Jesus then clarified by saying, “For it is from within, from the human heart, that evil intentions come: fornication, theft, murder, adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride, folly. All these evil things come from within, and they defile a person,” is because the “within” is not about physical organs, but a soul. It is a soul that must marry Yahweh, or else it forms a “human heart,” where the Greek word “kardia” means “the heart; mind, character, inner self, will, intention, center.” When this “inner self” [a “self” equals a “soul”] is “human” [from the Greek “anthrōpon,” meaning “of man, mankind”], it is not divine. Instead of marriage to Yahweh, a soul has bowed down before the altar of “self,” so one’s god of preference is one’s own ego and one’s own will. When that god proves to be too weak to make any of one’s selfish desires come true, the soul will then marry a demonic spirit, which then makes it possible for all Laws to be broken, leading to acts of: sexual perversion, theft, murder, adultery, avarice, wickedness, lying, sexual waywardness, envy, slander, pride, and foolishness.

When Jesus listed all those evil acts, all of which commonly take place in the world, as that which “defiles a person,” the word translated as “person” is once again “anthrōpon,” or “mankind, human race, man.” This says being born as one of “mankind” is why Yahweh chose the spiritual ‘bloodline’ of Patriarchs to always be His wives and serve His needs in the world. Mankind is born flawed, as a soul in a body of flesh cannot keep from being influenced to sin, thereby leading a soul further away from returning to be one with Yahweh in heaven – the eternal life realm. Thus, the human souls must be led to marry Yahweh, so they can enter the protection of the eternal realm, while in the material universe. Only with that protection can one keep from being recycled, through reincarnation [or worse].

This all says that the world is everything that is external to a soul. As long as the world stays outside one’s soul, the world can do no harm. Marriage to Yahweh brings a soul His protective Spirit, which keeps the world external. However, if one brings the world within, one’s soul has just become demonically possessed; and, demonic possession will always lead a soul to commit sins of the flesh. Therefore, the song of marriage to Yahweh and the reminders of Moses to always remain a soul married to Yahweh (and teach your children to do so too, by example) are why those readings are presented along with this Gospel selection.

As the Gospel reading chosen for the fourteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is to stop defiling one’s soul. Refusal to marry Yahweh, for human concepts of self: I must serve a work master in order to pay my bills; I must serve my family no matter how much they sin; I must serve my philosophies of politics and religion; and I must serve no beliefs that do not serve my personal needs to climb higher in this world. Everything one does while one’s soul remains unmarried (or disengaged from a planned divine marriage) to Yahweh, with it impossible to be the resurrection of Jesus as the Christ reborn into human flesh, means everything done defiles that soul. A defiled soul cannot pretend to be a minister to Jesus. A defiled soul cannot pretend to speak for him or God. A saved soul is married and faithfully submits to doing the work of Yahweh and Jesus Christ on earth. However, none of that work will be motivations from human precepts or self-imposed doctrines.

Language, Psalms, Teaching

Psalm 45:1-2, 7-10 – A marriage made in heaven

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1 My heart is stirring with a noble song;

let me recite what I have fashioned for the king; *

my tongue shall be the pen of a skilled writer.

2 You are the fairest of men; *

grace flows from your lips,

because elohim has blessed you forever.

7 [6] Your throne, elohim, endures for ever and ever, *

a scepter of righteousness is the scepter of your kingdom;

you love righteousness and hate iniquity.

8 [7] Therefore elohim eloheka, has anointed you *

with the oil of gladness above your fellows.

9 [8] All your garments are fragrant with myrrh, aloes, and cassia, *

and the music of strings from ivory palaces makes you glad.

10 [9] Kings’ daughters stand among the ladies of the court; *

on your right hand is the queen,

adorned with the gold of Ophir.

——————–

This is the accompanying Psalm to the Track 1 Old Testament selection from the Song of Solomon 2, which are selected verses that sing of ‘a bride’s adoration’ for her bridegroom. That song of marriage must be seen as why this Psalm’s verses were selected in accompaniment, to be read aloud in unison or sung by a cantor on the fourteenth Sunday after Pentecost [Proper 17], Year B, according to the lectionary for the Episcopal Church. If chosen, this pair will precede the Epistle from James, where was written, “You must understand this, my beloved: let everyone be quick to listen, slow to speak, slow to anger; for your anger does not produce God’s righteousness.” All will be read along with the Gospel selection from Mark, where Jesus said, “Listen to me, all of you, and understand: there is nothing outside a person that by going in can defile, but the things that come out are what defile.”

This Psalm actually begins, as verse 1, stating: “upon the flowers of the sons of Korah ; an instructive song [or didactic poem] , a song of love moving my heart to speak good , I recite my work as king ; my tongue styles recount ready .” The NRSV lists this as a heading, showing: “Ode for a Royal Wedding – To the leader: according to Lilies. Of the Korahites. A Maskil. A love song.” It then adds as verse 1: “My heart overflows with a goodly theme; I address my verses to the king; my tongue is like the pen of a ready scribe.”

Once again, it is important to realize this song of David is dedicated to the “flowers of the sons of Korah,” where some hypothesize the “flowers” might be “lilies.” Because the flower is the blossom of a fruit, one can see this “song of love” as focusing on the elohim of the Tabernacle, which was the symbol of Israel’s marriage to Yahweh [knowing “Israel” means “He Retains God”]. The history of Korah, as the cousin of Moses who led a rebellion for greater responsibilities in the Tabernacle and who Yahweh had the earth open up and swallow, says his “sons” [one of whom was Samuel] were the Yahweh elohim who judged the waywardness of the people, based on the vows of marriage. Therefore, this love song is announced to be on a much higher plane than simply singing about a man and a woman joining in wedlock.

In these selected verses, I ask that you take note of the three places when the NRSV translation into English has changed the plural Hebrew word “elohim” into the singular “God.” The word was used to direct the singer and listener to the need to be a soul married to Yahweh’s Spirit, where that becomes a union of the divine, where an extension of God on earth has manifest. Rather than be an angel, which may or may not be seen, an elohim of soul in the flesh yields a Saint, which is a human form with godly talents. It is this proposed creation that comes from a divine marriage that led David to sing, “My heart is stirring with a noble song,” or literally, “a song of love moving my heart to speak good , I recite my work as king.”

In verse two, David wrote [literally translated], “you are more beautiful than the sons of man , is poured out favor from your speech ; together with then has knelt you elohim always .” In this translation, which differs significantly from the NRSV paraphrase, the key Hebrew words to closely examine are “yā·p̄ə·yā·p̄î·ṯā” (from “yaphah”), “bə·śə·p̄ə·ṯō·w·ṯe·ḵā” (from “saphah”), and “bê·raḵ·ḵā” (from “barak”). In the order of presentation, the English translations from the root words are as such (all from Strong’s):

“yaphah” – “to be fair or beautiful”

“saphah” – “lip, speech, edge”

“barak” – “to kneel, bless”

Seeing the scope of meaning that is viable to insert into a literal English translation, it is important to first of all see “sons of man” [“mib·bə·nê ’ā·ḏām”] as love that is directed towards the masculine, which then becomes the perspective of the feminine. As an accompanying psalm to the verses from the Song of Solomon that are clearly those spoken by a bride of her bridegroom, the same scenario fits here. However, the “beauty” or “fairness” of appearance must be seen not in physical terms, but in terms of promise. Yahweh is then the love focus of David, such that there can be no human [male or female, but male in particular as a “son of mankind”] that offers more promise in marriage than Yahweh.

The NRSV translation of “grace flows from your lips” that misses how “chen” can mean, “favor, grace, charm, or pleasures,” with “grace” making one lean more in the direction of refined speech, with “lips” drawing an image of a kiss. This takes on a seductive view that makes the aforementioned “beauty” be aligned with sexual appeal. When one sees how it is “favor” that makes the “beauty” greater than that offered by any man on earth [including kings], it is not so much because of having succulent “lips,” but the words spoken from the “speech” or voice of Yahweh. For David, such “love” talk would be the Torah, or the books of Moses.

From that realization that David would not be singing a love song about another man, knowing it was his love of Yahweh that drew his soul to the metaphorical altar, the last segment places focus on that step, where “kneeling” is a sign of submission. That becomes a statement about a soul’s marriage to Yahweh, so the Hebrew “‘al-kên” better translates as “together with then,” rather than what the NRSV portrays. Here, the use of elohim makes the statement that the marriage has not been human, but a divine elevation in spirit, one where an eternal bond has been created between Yahweh and His bride.

At this point, the Episcopal Church has changed the numbering of verses six through nine, portraying them as seven through ten. This does not match the NRSV numbering, although there are Hebrew sites that list a numbering that matches the Episcopal Church; but that system states verse one to be verse two, and the Episcopal Church shows verse one as verse one. Therefore, I have bracketed the actual verse numbers and placed them in bold text; and that will be my reference numbers now.

In verse six is another of the references to elohim. There, the literal translation says, “your seat of honor elohim always perpetuity ; staff of uprightness , scepter of your royal power .” Because translators of elohim have transformed it into “God,” rather than the reality [“gods”], the Hebrew word “kis·’ă·ḵā” (from “kisseh”) has been read as a “throne of God.” When elohim is read truthfully as a divine creation of Yahweh, from marriage to a soul in human flesh, there is no need to portray Yahweh as some mystical entity that requires a “throne” to rest on. It anything, Yahweh resides between the Cherubim [elohim] atop the Ark [which is not a “throne”]. This makes “seat of honor” be a better choice in translation, when David is singing about the honor that comes from having Yahweh within his soul [the true “throne”]. It is taken for granted that Yahweh is “always perpetuity” (eternal), but the “seat of honor” comes from a soul born into dead flesh having received that promise of eternal life.

In the two subsequent segments of words, the Hebrew word “šê·ḇeṭ” (from “shebet”) means “rod, staff, club, scepter, tribe.” Because there are multiple translations possible, there is no need to repeat the same translation. Thus, the middle segment places focus on the ability to stand upright or be righteous, which is only possible in human beings [Yahweh is Yahweh]. With there no need for Yahweh to possess a “scepter” to prove His “uprightness,” the usage then best applies as a description of the tool given by Yahweh to a human being, enabling him or her to be righteous. That tool is best described as a “staff,” like that given to Moses, or as a “rod” or “staff” utilized by shepherds. The translation as “scepter” best fits in the last segment, where David has honored Yahweh as his King, where a “scepter of royal power” becomes that admission.

Verse seven then presents the reader with the back-to-back combo that says, “elohim eloheka.” This is important to grasp, as verse seven ventures into the realm of the “wickedness” (“re·ša‘,” from “rasha”). The importance of this says David realized that demonically possessed souls were likewise elohim, as they too were led by a spiritual (thus eternal higher power) entity that had them do bad and evil deeds. That makes “elohim eloheka” become a statement that marriage to Yahweh created elohim that were “your gods,” where the modification to include “your” acts as a possessive case; and, this is a statement of divine Spiritual possession that prevents acts of “wickedness.”

The literal English translation of verse seven then sings, “you love righteousness and hate wickedness together with then you have anointed elohim [that are] eloheka [“your gods”] with the oil of rejoicing more than your companions .” Here, again, is the focus on “love” [“’ā·haḇ·tā,” from “aheb”], which is the whole reason a marriage takes place. Those who Yahweh takes as His brides (souls in human flesh) then have the ability to act righteously, as opposed to sinful. All past sins are forgiven, with no future acts of sin possible, because Yahweh “hates wickedness.”

That becomes a huge statement that tells all the sinners today (those promised the moon by sinful false shepherds [i.e.:” Jesus loves homosexuals,” for one example]), two things: First, it says sinful acts that cannot be controlled by a soul are due to demonic possession, as Yahweh’s presence removes all such inabilities to refrain from sins; and, Second, it says Yahweh’s hatred of sin prevents Him from ever marrying a soul that serves self and does not seek to change to attract Yahweh in marriage.

Again, as was seen in verse two, the words “‘al-kên” are presented, which should be translated as “together with then,” as a sign of marriage. This combination of words is written three times in this love song, but the third is in the last verse (seventeen), which is not part of this reading selection. This statement of union, based on the “love” shared between a soul and Yahweh, is what creates a righteous state in an elohim that is Yahweh’s elohim, not a demon-possessed elohim. David then used the metaphor of oil being poured to anoint a couple in marriage, where the “oil of anointment” is Yahweh’s Spirit that brings about that state of “righteousness.” That is the addition (“more”) that comes upon Yahweh’s marriage “companion” [“mê·ḥă·ḇê·re·ḵā,” from “chaber”].

Verse eight then literally translates into English as, “with myrrh and aromatic tree oils [aloes] , cinnamon all your robes , from the temples ivory harp has made you rejoice .” Following a verse that sings of anointment, David then specifically named pleasing scents, which were “aloes,” or oils from aromatic trees, used in the making of perfumes. The use of “cassia” [“qə·ṣî·‘ō·wṯ,” from “qetsiah”] means the powered bark of a cinnamon tree, which was used in Egypt in embalming fluids. When the use of “ivory strings” [“n min·nî”] is seen as a harp made of ivory, the combination of all these named scents and sounds have the air of being imported, thus of great expense. The “rejoicing” from the music can then be seen as the wedding celebration, after a couple has been married, where that one-time event spares no expense. Still, the hint of embalmment offers a celebration of death, where the ways of the past have been buried, with the celebration being the promise of the future. It says the stench of sin has been replaced with the sweet fragrance of righteousness.

Verse nine then literally translates into English as saying, “daughters kings among your highly valued women ; stands the consort at your right hand , in gold from Ophir .” While the combination of “daughters, women, and consorts [or queens]” gives this verse some sense of Yahweh being a ‘lady’s man,’ the reality is all souls in human flesh take on the femininity of being earthbound, therefore all human beings are of female essence. This is how David was a bride of Yahweh, in the same was as was Moses, Abram, Samuel, et al. To bring a soul to marriage with Yahweh and receive His Spirit within one’s being, that whole point of penetration is the point of a marriage: a man [masculine] enters his wife [feminine]. The male projects and the female receives. Thus, David was a “king” who was a “daughter” soul that married Yahweh, becoming a “highly valued woman” [“bə·yiq·qə·rō·w·ṯe·ḵā,” from “yaqar”] over the Israelites, in the sense that one whose soul has married Yahweh becomes “precious, rare, splendid, weighty” among the common folk.

When the middle segment places focus on the “queen at His right hand” [“šê·ḡal lî·mî·nə·ḵā”], this paints a picture of Jesus in heaven at God’s right hand. David had Yahweh within him, in the same way that Jesus was born with Yahweh within his soul-flesh, so both represented the “right hand” of Yahweh extended into the earth plane. Again, the feminine gender, as a “consort” or a “queen” is a statement of human essence being in the feminine gender, with an empowerment [as a queen] coming from a royal wedding that is meant to lead others, not do nothing. The “gold from Ophir” is then another statement of an import of valuable resources that are not naturally found within. The presence of Yahweh’s Spirit is then stated in metaphor as being more valuable than “gold.”

In this accompanying Psalm to the love song found in the Song of Solomon, chapter two, the connection of both comes from seeing the divine level of union, which is a soul’s marriage to Yahweh, not the common marriage of a man and a woman. When chosen to be read or sung aloud on the fourteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to stop seeing human gender as anything relative to a soul.

A soul has no gender, because it is eternal and has no need nor any capability to regenerate. A soul does need to submit itself to Yahweh in marriage to be cleansed of past sins and be returned forever to the eternal realm after the flesh dies away. Human beings become so distracted by the day-to-day actions of material life that they refuse to accept that material life is an illusion, because all matter is dead. Matter can only sustain a soul for a limited amount of time. Accepting that before one’s flesh begins to show signs of aging and wear, making death become a closer reality, means a soul-flesh entity can have time to serve Yahweh as His instrument on earth. After all, one’s soul is not so important that it must be forced into marriage by Yahweh, in order to save it from reincarnation [or worse]. That importance is self-ego, which blocks a soul from divine marriage. It is the other lost souls who have importance, making a soul saved become the saint used by Yahweh to serve those needs.

Language, Psalms, Teaching

Psalm 15 – Being at home in the tent of Yahweh

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1 Yahweh, who may dwell in your tabernacle? *

who may abide upon your holy hill?

2 Whoever leads a blameless life and does what is right, *

who speaks the truth from his heart.

3 There is no guile upon his tongue;

he does no evil to his friend; *

he does not heap contempt upon his neighbor.

4 In his sight the wicked is rejected, *

but he honors those who fear Yahweh.

5 [4] He has sworn to do no wrong *

and does not take back his word.

6 [5] He does not give his money in hope of gain, *

nor does he take a bribe against the innocent.

7 [5] Whoever does these things *

shall never be overthrown.

——————–

This is the accompanying Psalm for the Track 2 Old Testament reading option, from Deuteronomy, where Moses spoke to the Israelites about forever retaining Yahweh, so they can always obey the Commandments. If that set is chosen, they will be read before the Epistle selection from James, where he wrote, “For if any are hearers of the word and not doers, they are like those who look at themselves in a mirror; for they look at themselves and, on going away, immediately forget what they were like.” All will accompany the Gospel reading from Mark, where Jesus said, “For it is from within, from the human heart, that evil intentions come: fornication, theft, murder, adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride, folly. All these evil things come from within, and they defile a person.”

In the presentation above, it should be noted that I have restored “Yahweh” to the two places where the NRSV has made the common error of generalizing the proper name of the God of Israel, as “Lord.” In addition, it must be realized that this Psalm is only five verses, not seven. The NRSV shows five verses, but the Episcopal Church has modified this for some unknown reason. I have bracketed and listed in bold type the actually verse numbering. I will refer to the actual verse numbers in this analysis.

The literal English translation of verse one is this: “Yahweh who may sojourn in your tabernacle ? who may dwell , in hill of your sacredness ?”

To understand this verse, one must have a firm grasp on the meaning of “bə·’ā·ho·le·ḵā,” which is rooted in “ohel,” meaning “a tent.” Because the first word addresses “Yahweh,” the proper name of the God of Israel, it has to be accepted that Yahweh rested atop the Ark, which was within the Tabernacle, which was an elaborate “tent” that surrounded that holy presence. From that realization, the Hebrew word “yā·ḡūr” is written, which stems from “guwr,” meaning “sojourn.” Strong’s Exhaustive Concordance expands this usage as “abide, assemble, be afraid, dwell, fear, gather together, inhabitant, remain.” I see “sojourn” as a reflection of the reason the Tabernacle was designed to be taken down, moved as needed, and reassembled, so it always went where the Israelites went. This mobility is best reflected in “sojourn,” still the movement allowed that “tent” to be where the people “dwelled.”

The questions asked are two: “who may sojourn?” and then “who may dwell?” In those is stated there is no certainty that all “may” enter that “tent.” The subjunctive assumes a condition that must be met first. The second question then centers on the subjunctive, “mî-yiš·kōn” (rooted in “shaken”), where the root means “to settle down, abide, dwell.” Again, the conditional is surrounding the essence of “living,” where “living” means “motion” and “rest.” The seemingly automatic answer to both would be: the Levites. It was they who were the ones allowed within the “tent,” with the High Priest also of that lineage. Still, that is not the intent of David’s song.

Verse two then answers the questions of verse one. It literally translates into English to state: “he who walks uprightly and acts righteously ; and speaks the truth in his soul .” When the first question of verse one is seen to ask about a “sojourn” or “temporary stay,” meaning after a major portion of life has passed, the aspect of “walking uprightly” fits this translation. The Hebrew word written, rooted in “tamin,” says the answer is “he who is complete or sound.” Thus, to enter Yahweh’s “tent” covering, one has to have been made clean of anything incomplete or unsound. This completeness is then equated to “righteousness” [“ṣe·ḏeq,” from “tsedeq”]. The final segment of words then sings about the “truth” [from “emeth”], which comes from the “heart” [“lebab”], meaning the “inner man” or “soul.” When the “soul” is seen as the point of truth’s origin, this is not a soul alone coming to an understanding of what is true or false. The “truth” can only come from Yahweh.

Verse three then literally translates into English as, “not does he slander with his tongue ,
not does he do evil to his fellow ; and a disgrace , not does he take up against those near .” In this, the first key word in Hebrew to examine is “rā·ḡal” (“ragal”). According to Strong’s, this word means “to go about on foot,” with the NASB informing us that the word has been used in Scripture twenty-six times, with the most times (20 total) being translated as “spies” or “spy;” but other translations used have been “slander, slandered, spied, taught to walk.” This means “to go about on foot” brings the connotation of being a gossip, where one is seen as part of the background, so others act naturally around one; but that witnessed is then talked about in a negative light. Obviously, this verse is now explaining the difference between the “truth” coming from one’s “heart” (“soul”) and that which does not come forth for the betterment of others. This now, instead, comes from a brain in a body of flesh that is controlled by a negative presence within. This is not what comes from the mouth of a soul married to Yahweh in the flesh, who is “righteous.”

In the next segment of words, the “not” (“lo-“) is repeated, where the key word now becomes “lə·rê·‘ê·hū,” rooted in “rea,” meaning “friend, companion, fellow.” Here, other uses found also translate as “another, lover, neighbor, and opponent.” From “rā·‘āh” (“ra’”) bringing “bad, evil” into the focus, the expansion moves from “not slandering with one’s speech” to “not making friends, foes, companions, lovers, or neighbors evil.” The operative word now is “‘ā·śāh,” which means “do [or] make.” This is a statement that one’s actions come forth as deeds, like words come forth from speech. A righteous person will neither say or do that which is “evil” or “bad” towards another, but the righteous also will not make another act or react in evil ways. While being righteous can elicit evil to come forth from others, in their own sinful acts of persecution, the righteous never make evil, because speaking the “truth” and acting “righteous” can only make others see the light of properly how to be.

Following a mark of separation, taking one’s focus from what a righteous person does not say or do, David wrote one word that was to be separate from the rest. That Hebrew word is “wə·ḥer·pāh,” from “cherpah,” meaning “a reproach,” while allowing that to also imply “contempt, disgrace, scorn, shame, and taunting.” (NASB Translations) This single word, set apart from the rest, must be seen as a summation of those who are not righteous and not filled with the truth of Yahweh. The summation of those souls is a “disgrace” to Yahweh, which is a soul that has turned away from Yahweh from “shame.”

In the final segment of words in verse three, the key word to contemplate is “nā·śā” (“nasa”), which means “to lift, carry, take,” with the implication being “accept, arise, forgive, exalt, spare, or take” [plus many other uses shown by the NASB]. This has been translated by the NRSV as “take back,” in “take back his word.” That misses the point of this series of segments. Here, the negative (“not”) places focus on one who is sinful and cannot “raise” others from their evil ways. This means a positive sign of one who is “righteous” is he or she does will uplift those near to them. That elevation comes by speaking the truth and demonstrating how the righteous act. In that way they pass on the desire to be like them, which opens their hearts to receiving the Spirit of Yahweh.

Verse four then translates into English literally to say, “is despised in whose eyes is a vile person , but those who fear Yahweh he honors ; he swears to his own evil , and not does change .” This furthers the view of one who does not marry his or her soul to Yahweh, as a sinner. Because humans love the saying, “Beauty is in the eye of the beholder,” the use of “eyes” (“bə·‘ê·nāw,” from “ayin”) should not be seen as physical “eyes,” but “in whose eyes” is Yahweh. The “eyes” are what highlights one’s face, so when one is not wearing the face of Yahweh [the First Commandment], then one is wearing the “eyes” of one who is “a vile person.” In that, the Hebrew word written, “nim·’ās,” from “ma’ac,” actually means “reject.” This is not description of a “reject” from a mold, but a statement that the reason one does not wear the “eyes” of Yahweh is because that soul “rejected” His face, refusing to marry one’s soul to His Spirit.

In the second segment of words another Commandment is stated, where those of faith “fear only Yahweh.” This comes when one’s soul is married to His Spirit; and, then the only “fear” is losing that relationship. This then says “he honors” those who wear His face in the presence of physical life that is “heavy, weighty, or burdensome,” the true meaning of “yə·ḵab·bêḏ” (from “kabed”). That fearlessness comes from the presence of Yahweh, as an “honor” shared by the faithful with Yahweh.

In the third segment of words, the Hebrew word “niš·ba” is written, which means “to swear.” This must be seen as a statement of one’s admission of past sins, coming at the altar of divine marriage, when a soul “curses” its past existence without Yahweh, while agreeing to the Covenant of marriage set by Yahweh, sent down by Moses. In this way one admits “to his own evil,” and begs for forgiveness, while bowing one’s face to the ground, submitting self-ego to wear the face of Yahweh. Still, this segment of words cuts two ways, as those who do not so submit to Yahweh will then “curse” their own soul, having instead married “his own evil.”

The final segment alludes to this failure to submit to Yahweh, where the sign of an evil human being is it becomes addicted to doing bad deeds and will never “change.” The twist in this segment that must also be seen, it the Hebrew written – “wə·lō yā·mir” – says, “and not does change.” This means the indication of “does change” for the good, when one chooses “not” to serve Satan. Both ways are marked in this segment, so the Word of Yahweh tells the whole “truth,” in unseen ways.

Verse five then literally translates into English as saying, “his money he does not pay in interest as a bribe against the innocent , not does he take he who does these ; not shall be shaken forever .” The first segment of words says no value can be placed on sins, such that it is impossible to do as the Roman Catholic Church once offered – indulgences. This says the “interest” (from “neshek,” meaning “usury”) for future sins cannot be paid in advance, as a way of using “silver” – a material substance – to pay the debts of a soul. This says donations given to charitable organizations [supposedly “the innocent”], while living a self-indulgent lifestyle, will not become a negotiation ploy, in some concept of weighing out the positives versus the negatives, hoping to find some slight advantage in one’s favor on the Day of Judgment. A soul is only saved when all past sins have been absolved by Yahweh, through one’s total submission of self-will at the divine marriage altar, forevermore.

The second segment of words is then focused on that Judgment of a soul, such that it is Yahweh who does not “take” pre-payments. Likewise, Yahweh does not take souls who try to sidestep innocence, where the Hebrew translated as that (“naqiy”) means, “clean, free from, exempt.” There is no way to enter into the realm of eternal salvation without having totally paid the price of one’s soul living in the flesh as a servant to Yahweh on earth – sin free from divine marriage until death do you part the flesh. There is nothing short of that payment in full that allows a soul to return to heaven.

This is then confirmed in the third segment of words, which places focus on “eternity” (“lə·‘ō·lām,” from “olam”). This usage is translated by the NRSV as “never,” but the same spelling is found in many other Old Testament verses, translated consistently as “forever,” which is a relative of “never.” To “never” be overthrown means to “forever” not be overthrown. The translation of the Hebrew word “yim·mō·wṭ” (from “mot”) as “overthrown” takes excessive liberties of paraphrase, for a word that means “to totter, shake, slip,” with allowances in usage to be “be carried, cast, be out of course, be fallen in decay, exceedingly, falling down.” Again, the initial focus being set on “not” allows for everything after to cut two ways. One whose soul is married to Yahweh will “never be shaken” from His Will. Conversely, those souls “not” married to Yahweh will “forever be shaken.”

It is important to realize this short Psalm was purposefully selected to pair with a short reading from Deuteronomy, which has Moses address the children calling themselves [a “self” equals a “soul”] “Israel.” The Laws were their marriage Covenant. Their souls had to be married to Yahweh forever, in order to receive the promise of eternal salvation (not some land of monetary value in the Middle East, and nothing else). This Psalm sings about the two ways of being that the future held: either a soul is married to Yahweh; or, a soul is married to the material realm of Satan. That is why Moses told them to teach their children’s children to never forget the marriage vows. One’s soul is either saved or not. There is no in between, when death comes [and death will always come to mortals].

As a Psalm to be read aloud in unison or sung solemnly by a cantor on the fourteenth Sunday after Pentecost, when one’s own personal ministry to Yahweh should already be well underway, the lesson is to hear David ask yourself the questions, “Who may sojourn in your tabernacle of Yahweh? And, “Who may dwell in the hill of His sacredness?” Those questions say not everyone will make that commitment, realizing how hard it is for a soul to sacrifice self for a higher goal. The tabernacle of Yahweh must be seen as one’s body of flesh, with one’s soul being the inner sanctum, where the Holy of Holies resides. One cannot pretend to be sacred, as that will be wearing a face with the eyes of wickedness; and, punishment will be harsh for those pretending to be righteous, while misleading the innocent to ruin. This song sings about marrying Yahweh and speaking the truth, so others can be saved.

Language, Proverbs, Teaching

Proverbs 22:1-2, 8-9, 22-23 – For richer or poorer

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A good name is to be chosen rather than great riches,

and favor is better than silver or gold.

The rich and the poor have this in common:

Yahweh is the maker of them all.

Whoever sows injustice will reap calamity,

and the rod of anger will fail.

Those who are generous are blessed,

for they share their bread with the poor.

Do not rob the poor because they are poor,

or crush the afflicted at the gate;

for Yahweh pleads their cause

and despoils of life those who despoil them.

——————–

This is the Track 1 optional Old Testament selection for the fifteenth Sunday after Pentecost [Proper 18], Year B, according to the lectionary for the Episcopal Church. If chosen, it will be paired with Psalm 125, which sings, “The scepter of the wicked shall not hold sway over the land allotted to the just, so that the just shall not put their hands to evil.” This set will be read before the Epistle selection from James, which asks, “What good is it, my brothers and sisters, if you say you have faith but do not have works?” All will accompany the Gospel reading from Mark, where Jesus said, “Let the children be fed first, for it is not fair to take the children’s food and throw it to the dogs.”

I wrote about this in 2018. I stand behind my views then, as they still apply well today. The commentary can be viewed by searching this site. I will not re-interpret these verses; but instead, I will add some additional thoughts about what I see now, which I did not see then.

Reading my posting, I see that I made several references to “Holy Spirit” and “Jesus Christ.” This Ordinary after Pentecost season (and before) I have become more strict in my translations from the Epistles, where those words readily appear. I now see the truth of each being two separate, capitalized words in Greek, meaning each word is vital to grasp separately. First of all, the “Spirit” (some form of “Pneuma”) is the extension of Yahweh into the material plane, when the word is capitalized. There is “spirit,” which is not only a “soul,” but other non-material presences that aid Yahweh’s plan, which makes the physical universe be the playground of eternal “spirits,” where they bring the pretense of life to dead matter.

When the “Spirit” of Yahweh enters into and possesses a soul (a presence that comes from willing commitment and divine marriage), then a soul-flesh entity will act in ways that are “Holy.” In short, it is not the “Spirit” that is “Holy,” but the soul’s flesh acting in ways that please Yahweh, allowed by the soul through divine marriage. The word that translates as “Holy” (Hagios”) means: “sacred (physically, pure, morally blameless or religious, ceremonially, consecrated):–(most) holy (one, thing), saint.” [Bible Tools] Therefore, the same words [“Spirit Holy” or “Pneuma Hagios“] can be read as “Spirit of a Saint.”

As for “Jesus Christ,” reading how often I said that it sounded as if I thought the ‘last name’ of “Jesus” was “Christ.” I no longer use those words together, in the same way I now call what I used to call the “Holy Spirit” the “Spirit of Yahweh.” By understanding “Jesus” and “Christ” are two separate, capitalized words, one can see “Jesus” in the same light as “Spirit.” Because one places focus on that name, one sees how the name means “Yah[weh] Will Save” or “Yah Saves.” I pointed out a similar translation in the article of 2018. However, one must realize the meaning of “Christ” is “Anointed one,” whereas “christo” means “anointed one.” Samuel “anointed” David with physical oil; but it was Yahweh who “Anointed” David with His Spirit, meaning one is physical and one is spiritual. Every Patriarch and Prophet, as well as every Saintly Apostle, is so because of having become an “Anointed one” of Yahweh. The resurrection of the soul of “Jesus,” who was THE Christ, automatically makes the soul-body be transformed into another “Christ.” How ever many souls represent the resurrected “Jesus” is how many “Christs” there are in the world. Therefore, I now see it as wrong to lump two capitalized words of Scripture together, as it gives the wrong impression.

I write this in a commentary about Proverbs 22 because I used those terms in a commentary about this reading in 2018. I wanted to clarify my new views. That does not negate anything I wrote in 2018, as the same essence of “Jesus” and “Spirit” were conveyed, in terms that most people still use, although slightly wrong. Another such wrong use if the written name “Yahweh” being lessened to a translation as “Lord.” While I am sure that the minds of Christians read “Lord” and think “God,” the reality is the Old Testament names the specific God of Israel. The Hebrew letters written are “יְהוָֽה,” which transliterate as “Yah-weh” [the capitalization is not the truth of an alphabet without capital letters, but an honor given to that name]. The problem that I now see in the misuse of “Lord” is anything can be a “lord” over one’s body of flesh. Demon spirits can possess a soul and turn it and its body of flesh into a slave to sin, where such a demonic possession [seen many times in the Gospels and Acts] needs to be cast out. Therefore, to one led by such a “Lord” as Satan, reading the generality of “Lord” can make Scripture seem accepting of such demonic possessions. This means using the proper name, as “Yahweh,” brings a soul closer to the truth that must be known. In the above text, I have restored the name Yahweh, where it was written in two places.

This Proverb is twenty-nine verses long. The Episcopal Church elders (of old) pared this length down to only six of those verses, in three sets of paired verses. This reading, of those specific verses, is only read on this Sunday in the lectionary cycle. In all, Proverbs will only be read eight times in the lectionary cycle, with only six times coming on a set Sunday. To me, this is a statement that the writings of Solomon are not to be leaned heavily on, in order to find one’s faith in Yahweh enhanced. It should be seen that Solomon was not a great priest of Yahweh, because his brain was so large. Still, the truth of Yahweh does shine forth in his writings, even if he was most likely unaware of that presence.

In verse one, it is more likely that Solomon was not writing wisdom about the “good name” of Yahweh. He was probably writing about having been born a prince, whose name he inherited as king. He was of the Davidic lineage and thus more than all the silver and gold that came with any firstborn male, born into a wealthy household of a father of substance and position, Solomon was allowed greater abilities to act, because he became king. By seeing that, verse two’s mention of “Yahweh” says both the “rich and poor” have their social status given to them by Yahweh. More than a statement of praise to the One God of Israel, that acknowledgement should be seen as Solomon saying God made the poor poor and the rich rich, therefore because Solomon was King of Israel, Yahweh had blessed him above all the “common” people.

It is from this first pair of verses that touts Yahweh as the “maker” [from “‘ō·śêh”] that we skip forward to a pair of verses that place focus on “he who sows inequity,” compared with one “who has a generous eye.” The impression given is that the evildoer will be beaten by the “rod” of Yahweh, as the “sorrow” or “shortcoming” [from “’ā·wen”]. Meanwhile, the one with a “giving” disposition will be “blessed” [“yə·ḇō·rāḵ”], such that giving bread to the poor brings a soul redemption. While there is certainly truth to the deeper meaning of these words written, they guide many to think that issuing punishment is only done by the wicked, causing many to idolize the axiom “spare the rod,” where they then think evil deeds can be balanced by good deeds, such as the wealthy giving a small portion of their wealth to others [“alms for the poor”], rather than give their souls completely to Yahweh. Again, in this set of verses, a focus is placed on the rich and the poor, where it appears Yahweh blesses His servants with wealth, so they can rise to govern the people and order the poor be cared for.

In the final pair of verses, the wisdom shared by Solomon says not to “rob” [“tiḡ·zāl”] or “crush” [“tə·ḏak·kê”] the poor, who can then be seen as “afflicted” ones. To the contrary, Solomon says “Yahweh will plead their cause.” This “contention” [from “yā·rîḇ” meaning “strive, contend”] is then projected as a “plundering” [from “qaba”], which says Yahweh is also a “robber,” who steals the souls of the ones who “rob” and “crush” the poor and afflicted. This gives the impression of Yahweh being the one who serves kings like Solomon, who makes the rich the protectors of the poor, by using Yahweh to do their bidding as kings. It projects Yahweh as some knight in service to a human ruler.

The truth that can rise to the top of these words from a large human brain means the “rich and poor” in Solomon’s eyes are reversed in Yahweh’s view. Spiritual wealth comes from souls submitted to Yahweh as His wives [male and female bodies of flesh]. To “rob” one who is materially poor, but spiritually rich, means to take advantage of one who serves Yahweh. It says the “affliction” such a soul-flesh entity has is a refusal to sell its soul for material gains. It is then those who are rich in Spirit that “contend” for “Yahweh,” as His Saints on earth. It is through their presence that those poor in Spirit, yet rich in material wealth, can have their demonically possessed souls be “plundered,” thereby leading them to see the light of truth, after casting out their worldly lusts.

In the years since 2018, I have grown less enjoyment from anything that has to do with Solomon. His wisdom is a reflection of the world’s worship of intelligence, masquerading as divine insight. The reliance on science, when yesterday’s wonders most often become tomorrow’s embarrassments, having to admit a failure of intellect (once again, and again), is worship of a false idol or dead god. I can see how little the lectionary focuses on Solomon; although it is important to see the seeds of evil having been planted into the son, as a necessary reduction of a kingly line for materialistic peoples who were no longer servants of Yahweh by marriage of their souls to His Spirit. One has to comb thoroughly through all the knots of his intellect to find the truth deeply embedded by Yahweh. It is like the work necessary to open an oyster, looking for slimy food, but finding a pearl. It is more work than I enjoy doing, for such little reward.

As an Old Testament possibility for the fifteenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is to see the world through the eyes of the rich and the poor. The common view is like Solomon had, which is to think knowledge (store-bought from some seminary, graduating with a diploma to be a hired hand for some religious organization) makes one the protector of the ignorant, huddled masses. The lesson is to see how poor one is, when all one does is try to figure out how to produce miracles that solve all the world’s problems [in the name of Jesus Christ, presumably]. True Spiritual wealth comes from giving one’s soul to Yahweh out of love and devotion, and Him accepting that soul, knowing it truly submits to His Will. True wisdom comes from getting one’s big brain out of the way and admitting how stupid one is, when one tries to enter ministry with only a brain to guide one. That is the truth of robbing the poor; and, for such actions one’s soul will be self-plundered.