Tag Archives: Ordinary time after Pentecost

Language, Psalms, Teaching

Psalm 104:1-9, 25, 37b – Kneels my soul to Yahweh

January 1, 2026 R. T. Tippett Leave a comment

1 Bless Yahweh, O my soul; *

Yahweh elohay, how excellent is your greatness!

you are clothed with majesty and splendor.

2 You wrap yourself with light as with a cloak *

and spread out the heavens like a curtain.

3 You lay the beams of your chambers in the waters above; *

you make the clouds your chariot;

you ride on the wings of the wind.

4 You make the winds your messengers *

and flames of fire your servants.

5 You have set the earth upon its foundations, *

so that it never shall move at any time.

6 You covered it with the Deep as with a mantle; *

the waters stood higher than the mountains.

7 At your rebuke they fled; *

at the voice of your thunder they hastened away.

8 They went up into the hills and down to the valleys beneath, *

to the places you had appointed for them.

9 You set the limits that they should not pass; *

they shall not again cover the earth.

25 [24] Yahweh, how manifold are your works! *

in wisdom you have made them all;

the earth is full of your creatures.

37b [35b] (Bless my soul with Yahweh) Hallelujah!

——————–

This is the accompanying Psalm for the Track 1 path for a church that will be read aloud in unison or sung by a cantor on the twenty-first Sunday after Pentecost [Proper 24], Year B, according to the lectionary for the Episcopal Church. It will follow a reading from Job 38, where Yahweh responds to Job, saying “Gird up your loins like a man, I will question you, and you shall declare to me.” This set will precede a reading from Hebrews, where Paul wrote, “So also Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him, “You are my Son, today I have begotten you”; as he says also in another place, “You are a priest forever, according to the order of Melchizedek.” All will accompany the Gospel reading from Mark, where Jesus said to his disciples, “You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. But it is not so among you.”

In the above English translation presented by the Episcopal Church, you will notice how I have replaced with bold type the proper name “Yahweh.” Three times in these selected verses the error has been made in translating the name Yahweh with “the Lord,” reducing the significance of His name to a generality. I have restored that truth. Also, in verse one is found the word “elohay,” which translates as “us gods,” not “my God.” That translation is wrong and misleading one away from asking, “What does elohay mean?” Further, the NRSV [supposedly the source of the Episcopal Church’s translation] shows Psalm 104 with a total of thirty-five verses. The Episcopal Church has then misnumbered what the NRSV shows as verse twenty-four and verse thirty-five, as “25” and “37b.” I have restores the proper verse numbers, in brackets. Finally, Verse thirty-five ends by repeating what verse one begins with: “Bless my soul with Yahweh,” but they want to ignore that repetition and simply use the last two words written by David: “hal·lū-yah.” I have added the omitted repetition, placed in parentheses.

You might notice that the literal English translation that I have placed in verse thirty-five (in parentheses) is not the same as the same words translated by the NRSV, in verse one. To read, “Bless the Lord, O my soul; the Lord my God, how excellent is your greatness,” sounds like David (the author) or you (the reader) are really the special one in this verse. That special state is because you can whistle Yahweh over, like a dog, and tell Him, “Bless my soul. That’s a good boy. It is so wonderful for me to have a good pet God at my command.” This is (minimally) confusing, because American Christians love every crack in the armor to falsely pretend to honor a God they cannot see and have no true relationship with.

Verse one literally translates into English saying this: “kneels my soul , to Yahweh Yahweh gods of me you become great very ; majesty and splendor you clothe me .” In this, the Hebrew word that begins the verse is “barak,” which means “to kneel, bless.” To translate it as “to kneel,” one sees that this is a “soul” taking a position of subservience, such as a knight would kneel before his king. This means “bless” is a request from obedience and servitude, so one bows down in submission first, in order to be “blessed.” It is not human flesh that is kneeling or being blessed. It is “my soul” or the “soul of me.” The first two words are then a prayer by David, which must be uttered by all who love Yahweh.

As Paul wrote, “Put on the full armor of God, so that you can take your stand against the devil’s schemes.”

The name “Yahweh” is stated in back-to-back words. The first connects to the One to whom a soul seeks blessing. “Yahweh” is the name a human being (soul in flesh) kneels at the altar of marriage with, where all souls in human flesh are the brides of Yahweh, bowing down in a solemn act of union. The “blessing” that comes from that marriage is the name Yahweh. When married, a soul does not run around showing everyone his or her ring (a halo), saying, “I am now Mrs. Lord.” The soul proclaims “Yahweh.” Anything less says a soul has never been to the altar and “knelt one’s soul” down before “Yahweh.”

The second use of “Yahweh” leads to the Hebrew word “elohay,” which is a possessive use of “elohim,” which is plural in number and means “gods” [certainly not God, in the singular, upper case]. The possessive says “Yahweh” has many “gods” who serve Him in marriage, where the “elohim” are His creations: angels, spirits, and souls; but they are those “elohim” who serve only “Yahweh,” not the fallen “elohim” (angels), who love to play games with souls in human flesh. Thus, the meaning of “Yahweh elohay” is one’s soul has married into a great family of divine creatures, all of who have taken on the name “Yahweh” as His wives, so “Yahweh’s gods” are those to whom one’s “soul” has joined (“of me I am one”).

This marriage of a “soul” to the Spirit of “Yahweh” is how one then knows (from personal experience) that “Yahweh is great.” The Hebrew word rooted in what David wrote here is “gadal,” which means “to grow up, become great.” Because Yahweh cannot be bigger than He already is [Yahweh is EVERYTHING], then it is only one’s “soul” that can experience such “growth” of “greatness.” One’s soul does not become itself “great,” but it has become merged with a “greatness” that makes one’s soul feel minute and insignificant. This is why one stays kneeled before “Yahweh,” serving His Will in any way He commands.

The final segment of words in the first verse then speaks of how a “soul” feels the “greatness” of “Yahweh” wholly encompassing it. It brings on “honor” and “majesty” that did not exist when simply a soul giving life to a body of death. It is this sense of “splendor” that the metaphor becomes a soul’s “clothing.” This is the truth of being in the name of “Yahweh,” as His presence brings on the robes of righteousness and that clothing keeps one from wanting to ‘run outside and play in the dirt,’ like a foolish child. It brings on the sense of royalty that is the responsibility to live according to the marriage vows, which are generally termed “the Covenant.”

Verse two then expands on this holy clothing. David sang, “which cover with light like a garment ; which stretches out spiritually like a curtain .” The use of “light” means one’s righteous ways can be seen, but the source of the “light” is unseen. Thus, the translation of “shamayim” should not be read like the “light” of the “heavens,” where the earth’s sun shines and other stars twinkle; but the word means “spirituality” that penetrates through walls and is ever-present. The “curtain” becomes the unseen presence of Yahweh’s Spirit, which has become one with one’s soul.

Verse three then sings literally, “his encounters are like in the waters , his roof chamber makes the nebulosity of clouds his chariot ; who comes upon the wings of the spirit .” Because the last word of this verse is “ruach,” meaning “spirit,” everything is relative to that marriage to a soul. It comes on like an outpouring of water. This is why baptism is associated with a cleansing by water, but it is purely Spirit. The head is the “roof chamber” of one’s body of flesh, where one’s brain connects the body of flesh to the soul’s commands. The Spirit of Yahweh is like a cloud that cannot be seen, but is completely known to be. This makes one’s body of flesh become the “chariot” in which Yahweh moves on the earth. When “wings” is applied to this, it should be seen as a supporting statement about an “elohim” being an angel; but “wings” are metaphor for the merger of soul with Spirit, as one of Yahweh’s angels in the flesh. Christians know this as the presence of Jesus’ soul within one’s being, which gives one his “wings” of ministry.

Verse four then repeats “rauch,” saying, “which his messengers spirits ; his servants blazes of fire .” In this, the Hebrew word for “messengers” is the same that says “angels,” as a “malak” is an “angel” of Yahweh who becomes His “messenger” on the earth. The word that translates as “servants” is the same that means “ministers,” where “sharath” is a statement of “ministry,” as Yahweh’s “messengers.”

Verse five then sings literally, “added earth above the foundations ; not it should be shaken , futurity and perpetuity .” While it is easy to see these Hebrew words and think of the greatness of Yahweh during the Creation, as “You have set the earth upon its foundations, so that it never shall move at any time,” that is meaningless drool. The “addition” to the “earth” is the marriage of the Spirit to the flesh of a human being. This raises that “flesh above the foundations” that were its prior self-entity. This divine union is then not possible to be “shaken” loose, where a soul in marriage is able to divorce Yahweh. Marriage of this divinity is forever, beyond the soul’s animation of dead matter (“futurity) and through all eternity (“perpetuity”).

David then sang literally in verse six, “with the sea a garment you covered it ; above the mountains stood the waters .” This appears to be David recounting the Great Flood, when all the “earth” was under the “waters” of the oceans and “seas.” This is speaking metaphorically of the baptism of the earth by water, which was the only time such a cleansing by water would take place. The metaphor of water is the emotional state of being, from which love is one totally misunderstood by human brains. The metaphor David used from the Noah theme was telling how Yahweh elohim are those who are totally engulfed by His Spiritual presence, so much that if one was a “hill” or one was a “mountain” among men, one is unable to break the surface of Yahweh’s “raiment.” One bows down before that immense greatness.

In verse seven the Hebrew then literally translates into English as, “from your rebuke they escaped ; from the sound of your thunder , they hurried away .” This verse needs to be seen as having applications to the accompanying Gospel (Mark 10:35-45), as James and John, sons of Zebedee, were known as the “sons of thunder” (“Boanerges”). This would be because they were big and burly (formerly fishermen) and could intimidate others with a fierce look. Here, David is saying Yahweh is much greater than the most powerful of earth (kings and rulers). Those are who Yahweh causes to tremble and run. When seen as demonic elohim trying to steal a soul, this sings of those souls who “escaped” damnation, because they turned away from evil elohim. Thus, the “sound of Yahweh’s thunder” is as booming as Jesus telling Satan, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.’” There is no evil spirit that will challenge Yahweh for a soul.

In verse eight, David returned to the “mountains that the “waters” had “stood above.” [Verse six.] Following the “rebuking” of the evil elohim, we see that souls have “ascended above the mountains and descended into the valleys ; into the place you established for them .” Here, the lesson taught by Jesus in Mark’s Gospel reading – “whoever wishes to be first among you must be slave of all” – the highs and lows of life says the “place established” by Yahweh for “them” is their souls. It is the soul that becomes heaven, due to the presence of Yahweh. So, regardless of what the world throws before one, a soul has been promised eternal life beyond the physical realm.

David then literally sings in verse nine (in English), “a boundary you have set not that they might pass over ; not that they may return , to cover the earth .” In this verse, David sang divinely of the duality that is first a “boundary” that determines who “might go beyond.” It then refers to those who earn the right to Salvation and those who do not. In this, the root of the Hebrew word “abar” is written [transliterated as “ya·‘ă·ḇō·rūn”], with this word meaning “Passover.” This become the “boundary” that is “death,” where physical “death” is the separation of a soul from its body of flesh. To “Passover” to eternal life, a soul must have been married to Yahweh prior to death and a servant of His in ministry prior to death. Those who have met this “Passover” requirement gain eternal life; but those who do not meet the demands, they will be recycled: reincarnation – same soul, different body of flesh.

This then leads to the two segments following the semi-colon, where those souls that “not may return” to be One with Yahweh will then be those who “to cover the earth.” Again, the word “earth” expands beyond dust and dirt, meaning the physical cells that grow and form into bodies of flesh, maintained by Yahweh and a soul of living breath. Of course, the Exodus story of the “Passover” says a soul must wear the blood of the sacrificial lamb around its doorframe, in order to avoid the angel of death [Yahweh elohim]. Christians know this as the blood of Jesus; and, that means to “Passover” one must have married a soul to Yahweh [be an Israelite] and then be reborn in the name of His Son Jesus, so one’s own physical blood becomes the blood of Jesus. Still, the use of blood becomes metaphor for the Spirit, which is the inundation of waters that encompasses one’s soul.

Here the Episcopal Church leaps forward to what the NRSV shows is clearly verse twenty-four [not twenty-five]. In that verse David literally sang (in English translation), “how many your deeds Yahweh them all in wisdom you have made ; is full of the earth , your acquisitions .” In this, it is imperative to realize that nothing happening on the physical plane is done by Yahweh. Yahweh created elohim to make all that is not the pure Spirit of Yahweh. Thus, all “deeds” or “works” done in the world are those coming from the “wisdom of Yahweh,” which comes through those souls in the flesh who do His Will [His elohim]. That is the meaning of the word “acquisitions,” which means those souls “possessed” by Yahweh’s Spirit.

This is then where the Episcopal Church jumps to the last two words of the Hebrew text, converting them to the misunderstood word “Hallelujah!” The two words are combined as “hal·lū-yah,” where “hallu” means “praise” and “yah” is an abbreviated form of “Yahweh.” Thus, the word means “give Yahweh praise!. That praise is owed to Him by souls who have found Redemption and Salvation.

This is why I also add the repetition of the beginning words from verse one, which sings, “kneel my soul to Yahweh.” This is the submission of one’s soul to the only way to find eternal life returned to one’s soul, no longer having to be recycled through reincarnation. Thus, a soul “gives Yahweh praise” because He has accepted one’s soul in marriage, both kneeling together at His most Holy Altar. [Realize a soul has no sexual identification. It is a wife because it is within a body of matter, which reflects the feminine or receptive state of existence.]

As the accompany Psalm to the Track 1 reading from Job 38, where Yahweh responds to His servant Job, Yahweh spoke to Job as a happy Father, knowing Job had passed the test allowed by Yahweh, which made it possible for Satan and his elohim to challenge the marriage commitment between Job’s soul and Yahweh. Job 38 is then Yahweh speaking to His wife in the same way that David knew Yahweh speaking to his soul. This is why knowing the proper name Yahweh is so important. It states the name of one’s Husband in marriage, the One whose name one takes in that transaction, so Yahweh becomes much more than some “lord.”

As a reading for the twenty-first Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is to see the truth of “Yahweh elohay.” One needs to see the plurality of many “gods” [Saints] who are in the name of “Yahweh,” with one’s own soul expected to become one as well. Yahweh must be seen as so “great” that His Spirit could encompass every soul on earth; if they would all open their hearts to His love and “kneel down before Him” in submission and marriage. The lesson is to see the truth of “ministry,” which can only come when one has been Anointed by Yahweh’s Spirit and sent out into the world as His servant-messenger-angel. The lesson to realize is no good can come from pretending to be a servant of Yahweh, when one refuses to say His proper name, because one worships Jesus as a god, replacing Yahweh as one’s elohim. Jesus is the servant sent by Yahweh into His wives, so one can minister to the world as a true extension of Yahweh, as a soul that has indeed passed over.

Language, Mark, Teaching

Mark 10:35-45 – Wanting to sit at the left and right of Jesus

January 1, 2026 R. T. Tippett Leave a comment

James and John, the sons of Zebedee, came forward to Jesus and said to him, “Teacher, we want you to do for us whatever we ask of you.” And he said to them, “What is it you want me to do for you?” And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?” They replied, “We are able.” Then Jesus said to them, “The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.”

When the ten heard this, they began to be angry with James and John. So Jesus called them and said to them, “You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. But it is not so among you; but whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many.”

——————–

This is the Gospel selection that will be read aloud by a priest on the twenty-first Sunday after Pentecost [Proper 24], Year B, according to the lectionary for the Episcopal Church. It will follow one of two pairs of Old Testament and Psalm readings, depending on what Track an individual church is on for Year B. The Track 1 pairing has Yahweh respond to Job, after his complaints and the visits from ‘friends’ that try to sway him to admit his wickedness and move on. Psalm 104 has David sing, “You have set the earth upon its foundations, so that it never shall move at any time.” The Track 2 pairing offers Isaiah singing about the troubles of the world, with a lyric that says, “When you make his life an offering for sin, he shall see his offspring, and shall prolong his days.” Psalm 91 then has David praising: “Because he is bound to me in love, therefore will I deliver him; I will protect him, because he knows my Name.” Whichever the path, they will precede a reading from Hebrews, where Paul wrote, “In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission.”

I wrote about this reading from Mark’s tenth chapter the last time it came up in the lectionary cycle (2018). I posted my observations on my website, which is not available her to read; simply search this site. I went into some depth of explanation, including adding some background material, which I will not repeat at this time. I welcome all readers to view that three-year old posting and then compare what I wrote then to what I will now add. I invite all comments, questions, suggestions and corrections. Send them to me via email; or, sign up to post directly to a post in the blog.

Today, I want to turn the focus on how this Gospel reading supports and is supported by the other readings that come forth on this twenty-first Sunday after Pentecost. In that, it helps to realize the Gospel reading from the Sunday prior ended at verse thirty-one, with this reading beginning at verse thirty-five, making three verses from Mark’s tenth chapter be leaped over. Those three verses tell of Jesus explaining to his disciples a third time that he was going to be punished in Jerusalem, handed over to the Romans and killed. That needs to be understood as the motivation behind “James and John, the sons of Zebedee, came forward to Jesus.”

In the story of Job, Yahweh finally speaks to His servant, in the thirty-eighth chapter. Many chapters have been the set-up, with Job complaining about wanting to know what he did (so he could never do that again), while being advised by all kinds of ‘friends,’ all of whom have attempted to sway Job from his devotion to Yahweh. This becomes a parallel to the three times Jesus told his disciples of his coming future. Three came to Job: Bildad; Eliphaz; and, Zophar, with an uninvited Elihu coming before Yahweh spoke to Job. All of them represent “elohim,” which Yahweh had said Job feared elohim and turned away from them.

When we see now that two of Jesus’ disciples heard of Jesus seeming to complain about an unrightful persecution by the leaders of Jerusalem, they “came forward” (from “prosporeuontai” meaning “come to, approach”) like the ‘friends’ of Job. Rather than be direct and tell Jesus, “We are your two strongest followers and we wish to be close to you, so we can prevent what you say will come from coming,” they made a simple request to be the two always closest to Jesus. They stated their request as being “Grant us to sit, one at your right hand and one at your left, in your glory.” When Jesus then told them, “You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?” that explains what the friends of Job were attempting to become.

The left and right are symbolic of wrong and right. In a way, this is a request to be the evil and good of Jesus; and, that is a request coming from the serpent, as they sought to become extensions of Jesus that controlled his future through acts that could both be good and evil. They then sought to become “elohim” over the soul of Jesus, where his allowing them a preferred position in his life would be no different that Job taking the advice of his ‘friends’ and letting them remove Yahweh as his One God in marriage, who represents always the Tree of Life.

Jesus then asked James and John if they could “drink the cup that I drink, or be baptized with the baptism that I am baptized with.” That was Jesus saying his soul was totally possessed by Yahweh the Father. Jesus drank from the cup of living waters. Jesus was baptized with the outpouring of Yahweh’s Spirit, which had granted him eternal life, not just one mortal existence on planet earth. When James and John said, “We are able” [“Dynametha,” a capitalized word elevated to a divine level of meaning], they lied as would all misled by Satan elohim. Their only ability was to weaken Jesus and make him fear death, which he knew was part of his coming future.

This needs to be heard as why Yahweh asked Job, “Who is this who darkens counsel by words without knowledge.” Yahweh knew the ‘friends’ of Job were more attempts by Satan to test Job, hoping Job would break under the pretense of ‘friends’ seeking what would be best for Job. Both James and John, sons of Zebedee, were possessed by Satan, leading their brains to say what they said, hearing Satan whisper, “How great you will be among men, if you protect your Teacher from harm.” They spoke with darkened counsel, using words that announced, “We know nothing of value.”

Jesus then told the two, “The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.” That says the cup of drink and the baptism within Jesus was Yahweh and nothing else. While Yahweh knew James and John would become Apostles and serve Him as Jesus reborn, that time still to come would be from their souls also marrying Yahweh, becoming His wives. At that time, they would become the right hands of Yahweh, as was Jesus. Jesus, himself, was committed to Yahweh, so he could not do anything other than turn away from such a suggestion. The suggestion said neither James nor John were prepared to marry Yahweh at that time.

When Mark then wrote of the other ten disciples getting angry at the request made by James and John, that says they each wanted to be the one to save Jesus. None of them wanted him to be punished and die. This says they each saw Jesus as their elohim that they would sell their soul to be close to. This speaks of all of Christianity today, as Christians love to continuously hold a Passion Play, where Jesus once again tells of his coming arrest, punishment and death, forgetting all about the Easter message of resurrection WITHIN ALL TRUE CHRISTIANS! Everyone wants to save Jesus from death by remembering his death eternally; while no one anymore [or very few] see the death as a necessary step that freed the soul of Jesus to become reborn in the flesh of a new CHRISTIAN.

Jesus then said, “You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them.” A “Gentile” is anyone who is a soul not married to Yahweh, so a “Gentile” was a term that equally applied to all the rulers of Jerusalem, because none of them were servants of Yahweh, as His divine wives. In the same way, people wearing the same attire – robes and high hats – become the rulers of all the denominations of “Christianity,” where a pope deems what sacrifices a Catholic needs to made (unwillingly). An Archbishop of the Church of England decides it is okay to marry a royal family member (a half-breed) to a half-breed American (a mongrel), as if that is blessed by Yahweh. An Episcopal Presiding Bishop parades around his own version of racism and declares it is now okay to marry homosexuals in his churches. This is the tyranny of Gentile religions; and, the governments of Gentile nations [no matter what religion or philosophy they say they hold dear] have no moral compass by which they guide souls.

Jesus then added, “But it is not so among you; but whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all.” This says Jesus knew the souls of all but Judas Iscariot would become brides of Yahweh and reborn as Jesus, merged with their souls. Jesus knew they would be TRUE CHRISTIANS. A true Christian is then defined as a servant of all, and least among men. This was the third time Jesus has told them this scenario in the past month. That says all rulers of religions are not to be listened to, as they are all those elohim ‘friends’ of Job, trying to get him to turn away from Yahweh.

In Isaiah’s song, he sang as a soul sacrificed to Yahweh. His lyrics sound as if he were prophesying the coming of Jesus, who would be the lamb led silently to slaughter. The truth is Isaiah was Jesus when he wrote that song divinely. Isaiah is like all the disciples of Jesus would be, when they were prepared for divine marriage to the Spirit. All who will be Jesus reborn must willingly go to the altar to be sheared and slaughtered, offered up as a soul for Yahweh. One cannot stay the same elohim led around by Satan and expect to gain eternal rewards. Thus, one needs to know just how much these words apply to all who seek Redemption:

“Therefore I will allot him a portion with the great, and he shall divide the spoil with the strong; because he poured out himself to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors.”

As a reading to be read aloud on the twenty-first Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is to stop trying to tell Jesus what to do. One needs to realize the error of being a tiny, meaningless “god” of Satan, who always goes around telling others how to live their lives, never once doing what he or she says do. The lesson here is to hear the words of Yahweh to Job and realize I know none of the answers to the question, or I know all of the answers because my soul knows Yahweh intimately. One is either a Gentile ruler of the world, who loves to persecute, oppress, and tyrant over others [using names of gods and Biblical characters in the process]; or, one is a wife of Yahweh who says to others, “to sit at my right hand or at my left is not mine to grant.” Sadly, the world is full of chiefs, with very few servants to go around.

Language, Psalms, Teaching

Psalm 91:9-16 – Knowing the name Yahweh

January 1, 2026 R. T. Tippett Leave a comment

9 Because you have made Yahweh your refuge, *

and the Most High your habitation,

10 There shall no evil happen to you, *

neither shall any plague come near your dwelling.

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

to keep you in all your ways.

12 They shall bear you in their hands, *

lest you dash your foot against a stone.

13 You shall tread upon the lion and adder; *

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

14 Because he is bound to me in love,

therefore will I deliver him; *

I will protect him, because he knows my Name.

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

I am with him in trouble;

I will rescue him and bring him to honor.

16 With long life will I satisfy him, *

and show him my salvation.

——————–

This is the companion Psalm to the Track 2 Old Testament reading from Isaiah 53, where the prophet wrote, “like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he did not open his mouth.” This song will be read aloud in unison or sung by a cantor on the twenty-first Sunday after Pentecost [Proper 24], Year B, according to the lectionary for the Episcopal Church. The pair will precede a reading from Hebrews, where Paul wrote, “[Jesus] learned obedience through what he suffered; and having been made perfect, he became the source of eternal salvation for all who obey him, having been designated by God a high priest according to the order of Melchizedek.”

This is the second half of Psalm 91. The first half will be read (six verses) during the Ordinary after Pentecost season in Year C. You will notice how I have restores the proper name written by David – “Yahweh” – replacing the poor substitute that says “the Lord.” In verse two, there is another mention of the proper name “Yahweh,” with a later word in the verse that is “elohay,” which means “gods of me” or “my gods.” This is a signal that David knew the difference between one particular God – Yahweh – and the One of many “gods.” And, he knew that those who served Yahweh were His “gods,” as souls married to His Spirit, becoming extensions of Him on earth. This should already be realized by the time one reads verse nine; so, I have filled you in on what the reader needs to know for this song of praise to make sense: One needs to be one of Yahweh’s elohim.

Verse nine literally translates into English from the Hebrew as stating, “when you Yahweh my shelter ; the highest , have set your dwelling place .” This sings of marriage to Yahweh. To have Yahweh as one’s shelter or refuge, one has then submitted to His Will by agreeing to His terms of marriage – the Covenant. To think that Yahweh will be some form of protection otherwise means to think Yahweh is one’s bought and paid for bodyguard, who comes whenever you whistle for Him. That is the lowest way of thinking about Yahweh [seen by those who call Him “the Lord,” not His name – because it is not his or her name through marriage]. The “highest” is how one’s soul has been elevated through divine marriage, which is how Yahweh is one’s “shelter.” When David sang of Yahweh dwelling in him, he knew the presence of Yahweh within, as one of His elohim.

Verse ten then literally translates to say, “not shall encounter towards evil ; any plague not shall come near your tabernacle .” In this verse, David is continuing praise for one whose soul has become one with Yahweh and the “shelter” that affords one’s soul. That soul will not be approached by evil elohim, trying to steal that soul for Satan. The presence of Yahweh’s Spirit will be known by those “evil” elohim as being off limits. When the story of Job tells of a “plague” placed upon his skin, that was allowed by Yahweh. Satan had complained that Job had a “hedge” that kept evil away, which Yahweh lowered in that case; but the soul where Yahweh resides becomes His Tabernacle (within a body of flesh) and no pox will come near that spiritual residence. This is not a guarantee against physical ailments, as it only is insurance that the soul will never again be led to take its body towards sin.

Verse eleven literally translate to sing, “when his angels he will command over you ; to preserve you in all his manners .” Here, if one can find it within oneself to believe in “angels,” which comes from the Hebrew word “malak,” a word that truly means “messengers,” then one must believe the elohim are the same. If one believes Yahweh has the great power to Create “gods,” then one can see the eternity of a soul as a “god,” which “lords” over one body of flesh. David is then saying that one’s soul, once committed to Yahweh in marriage, will be given elohim as his or her assistants, in the same way that Jesus said he would send an Advocate. This is not some book or idol to keep in one’s home or on one’s body, as some lucky charm. It is the presence of Yahweh coming into possession of His wives, via divine spirits in His name. It is this presence that makes one capable of righteousness.

Verse twelve can then be read as singing, “above hands they shall lift you up ; lest you strike a stone with your foot .” In this, the preposition “above, over, upon” (from “al”) becomes a statement of elevated assistance, which is just like we read in Matthew 4:11b, “angels came [to Jesus after he was tested by Satan] kai were ministering to him.” To be “lifted” means the same as reading Job was an “upright man.” That does not say Job stood up on his own two feet. It says to be divine, as a saint, a soul has to be “raised” by heavenly “hands.” The use of “eben,” as a “stone” in one’s walk path, is actually metaphor for the “stone” tablets that have the Covenant inscribed on them (etched in stone by Yahweh). The “foot” is metaphor for sin (a body in touch with the earth), so David sang that one’s path (one of righteousness) is raised off the level of a sinner, so no sins will be possible.

Verse thirteen then sings literally: “above the lion and venomous serpent you shall tread ; you shall trample the young lion and the sea monster .” In this, two pairs or similar words are repeated. The Hebrew word “shachal” means “lion,” which is a beast that symbolizes courage. It is then stated as “kephir,” which says “young lion,” which becomes a symbol of restless energy, or uncontrolled violence. In the beginning is written “pethen,” which is a venomous serpent, thought to be a “cobra.” This then symbolizes a quick strike capability, with deadly consequences. This word is then offset by the use of “tannin,” which is a “serpent, dragon, sea monster.” The symbolism here is the Leviathan, which is the elohim that lurks within a sea of souls on the earthly plane. Thus, with all of this seen, David was singing that all of Yahweh’s elohim, as souls married to Yahweh and assisted by His angel elohim, become more powerful than a courageous lion and more agile than a cobra; so, this elevated position acts as a restraint that keeps one from falling as prey to the acts of youthful exuberance and soul-condemning acts where a soul is sold to a demon spirit (the metaphor of a “sea monster”).

Verse fourteen then sings literally, “when I have been attached by love therefore I will escape ; set upon the most high , that to know name .” In a verse that sings of “love” (from “chashaq”) and “name” (from “shem”), this sings of a theme where a wife (a soul) taking on the name of her Husband (Yahweh). The “escape” (from “palat”) is both the trappings of Satan while in a body of flesh [the rising above the “lion and cobra”] and the soul’s freedom to eternal life after death. Marriage to Yahweh means no more reincarnations and having to start all over again, trying to find one’s way to loving Yahweh and saying “Yes” to His proposal for marriage. Once one has made that divine commitment, then one’s soul become “highest” one can be,

Verse fifteen then sings literally in English, “he shall call and I shall answer , with him I am in trouble ; I will withdraw with honor .” This is David singing about the servitude of a wife of Yahweh. It says a soul is in touch with His voice; so, when He calls, His wives will respond. The Hebrew words “‘im·mōw-’ā·nō·ḵî” (from “im anoki”) say, “with I.” That becomes a statement that says: when a soul is married to Yahweh, then the “I” (or “ego”) becomes the sacrifice. One’s ego is the source of all “troubles,” but when Yahweh becomes one’s “I” (in His name), then all troubles are nothing to fear. In these cases, a Son of man (males and females included here) will be sent into places of “trouble,” with no fears. Therefore, when one’s ego has “withdrawn” (from “chalats”), it then becomes a saint, with all “honor” given to Yahweh.

Verse sixteen then literally sings in English: “long days I will satisfy him ; and regard him , my salvation .” The Hebrew words “orek yamim” literally state “long days.” The essence of “long” is eternity, for as “long” as it lasts, which is forever. The plural of “yom” then places focus on the light of “day,” where there is no darkness. Heaven is where only the light of “day” exists, as there is no earth to rotate and turn away from the light of Yahweh. This means for one to reach that heavenly state of being, one’s soul will have “satisfied” the Will of Yahweh, so that soul has been allowed that wonderful state of existence. The root Hebrew word “raah” is translated as “regard,” when it literally means “to see.” This means one has become an angel of Yahweh who “sees” His light and sings eternal praises to His graciousness. Those praises are due to it being for “my salvation,” which is the Judgment of a soul that has married Yahweh and passed all the tests of the worldly plane.

As the accompanying Psalm to Isaiah’s song praising Yahweh’s protection over the innocent who serve Him, defeating evil, the lesson here is to become married to Yahweh in soul. One needs to take on His name, which is “Jesus” – a name that means “Yahweh Saves.” The only way a soul finds “my salvation” is through subservience to Yahweh, serving Him as His Son resurrected within one’s flesh. In the period after Pentecost, which is a season when ministry for Yahweh should have begun, in repentance for redemption towards salvation, one should be the truth embodied for others to see. Nobody wants to hear one’s opinion what one thinks Jesus would say. All seekers need to hear Jesus speak to them, so they desire to be Jesus speaking to others also. This song of praise celebrates all souls who take those steps in divine sacrifice.

Job, Language, Teaching

Job 42:1-6, 10-17 – Happy days are here again!

January 1, 2026 R. T. Tippett Leave a comment

Job answered Yahweh:

“I know that you can do all things,

and that no purpose of yours can be thwarted.

‘Who is this that hides counsel without knowledge?’

Therefore I have uttered what I did not understand,

things too wonderful for me, which I did not know.

‘Hear, and I will speak;

I will question you, and you declare to me.’

I had heard of you by the hearing of the ear,

but now my eye sees you;

therefore I despise myself,

and repent in dust and ashes.”

And Yahweh restored the fortunes of Job when he had prayed for his friends; and Yahweh gave Job twice as much as he had before. Then there came to him all his brothers and sisters and all who had known him before, and they ate bread with him in his house; they showed him sympathy and comforted him for all the evil that Yahweh had brought upon him; and each of them gave him a piece of money and a gold ring. Yahweh blessed the latter days of Job more than his beginning; and he had fourteen thousand sheep, six thousand camels, a thousand yoke of oxen, and a thousand donkeys. He also had seven sons and three daughters. He named the first Jemimah, the second Keziah, and the third Keren-happuch. In all the land there were no women so beautiful as Job’s daughters; and their father gave them an inheritance along with their brothers. After this Job lived for one hundred and forty years, and saw his children, and his children’s children, four generations. And Job died, old and full of days.

——————–

This is the Track 1 Old Testament selection to be read aloud on the twenty-second Sunday after Pentecost [Proper 25], Year B, according to the lectionary for the Episcopal Church. If an individual church is on the Track 1 path, this will then be accompanied by a reading from Psalm 34, which sings, “Look upon him and be radiant, and let not your faces be ashamed.” That pair of readings will precede a reading from Hebrews, where Paul wrote, “Jesus holds his priesthood permanently, because he continues forever.” All will accompany the Gospel reading from Mark, where it is written, “Jesus and his disciples came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. When he heard that it was Jesus of Nazareth, he began to shout out and say, “Jesus, Son of David, have mercy on me!”’

I wrote about this reading selection the last time it came up in the lectionary cycle (2018), and I posted my views on my website at that time. I have made this commentary available for your reading pleasure by searching this site. I feel this writing is a good interpretation of this reading; and, I stand behind is completely. I feel there is little more I can add to what I wrote in 2018, as an explanation of why it is chosen to be read on this Sunday. I will add some observations that expand this reading to a relationship with the other readings for this Sunday now. I welcome all readers to read what I wrote three years ago, as they are very valid points that should be understood. I welcome your input, if you feel a need to comment.

In 2018, I was not concerned with looking at the places where the Hebrew shows “Yahweh” and forms of “elohim” and “adonay” written, all which end up being obliterated in translations into English. I now see it important to point out those blinding factors. In this reading, there are five places where “Yahweh” was written; but all five were translated as “the Lord.” Because the story of Job is about his test by Satan, who is a “lord” [one of the “sons elohim” who met with Yahweh] that seeks to turn believers away from the named God Yahweh, God of all gods. It becomes Job-like to refuse to say “the Lord” when “Yahweh” is written, as the translators act as the ‘friends’ of Job who came to him telling him to turn away from Yahweh. Job knew Yahweh; and, it was his soul’s “blameless and upright” state of being that Yahweh knew could not be turned by Satan and his minions.

The place where Job 42 changes from song verses to prose is where four of the five uses of Yahweh are found. In those uses, we find that Job had his fortunes restored, so Job received in return twice what he had lost. Those who tried to sway Job away from Yahweh each gave Job worldly things of value. Job was blessed with all the wonderful things life in the material realm can afford. It is this relationship with Yahweh that has to be seen as the greatest gift any soul can ever receive; so, the moral of the story is Job passed his test and rejoiced forever after.

In the accompanying Psalm 34, there are twelve verses selected to be sung aloud (with four of those optional). In nine of those verses the name of “Yahweh” is specifically listed. In the twenty-two verses that total Psalm 34, there are sixteen times “Yahweh” is written, with only six verses not stating that name. That propensity is why Psalm 34 is accompanying the Job 42 reading, because it is David praising his experience with the presence of Yahweh in him. That was the value Job realized.

In the Track 2 optional Old Testament reading from Jeremiah 31, rather than hear Job respond to Yahweh, Jeremiah spoke the words of Yahweh (in the three verses read). This reflects on the ability to communicate with Yahweh, as a soul that has married with His Spirit. Job’s whole story was knowing his soul was married to Yahweh, but when he questioned his Husband, he could hear no response. Jeremiah sings delightfully about hearing the voice of Yahweh and letting that voice be heard by others. That is the value of Job’s reward.

The accompanying Psalm 126 is then David praising the restoration of Yahweh to Zion. This is like a return of life to that which had gone dormant. In the same manner that Job was restored by the voice of Yahweh being clear and open to him, David knew the value of that direct line of communication.

In Paul’s Hebrew letter, he continued his thoughts on Jesus being a high priest. When Paul wrote, “Jesus holds his priesthood permanently, because he continues forever,” that is the same eternal soul that existed in Job. Job, if not another name for Adam, was a “high priest” whose altar (his own body of flesh) was limited by the attacks by Satan. When Paul wrote of Jesus, “For it was fitting that we should have such a high priest, holy, blameless, undefiled, separated from sinners, and exalted above the heavens,” this was what kept Job from being swayed by evil elohim. Just like Jesus, Job was “a Son who has been made perfect forever.” Jesus and Job both knew the value of Yahweh’s presence was far greater than any worldly returns.

In the Gospel reading from Mark, where the blind man named Bartimaeus calls upon Jesus for his sight to be returned, there is more to that story than meets the eyes. Bartimaeus reflects how Job knew Yahweh was surrounding his soul, but his inability to hear the voice of Yahweh is symbolic of Bartimaeus being blinded, when once he could see. Bartimaeus cried out to see again, just as Job had cried out to hear the voice of Yahweh again. Both Job and Bartimaeus had faith that restoration would come; so, the arrival of Jesus to restore Bartimaeus’ sight is reflected in Job being restored all that he had lost in his test of faith.

As a reading for the twenty-second Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson of Job is to have the faith that allows one’s soul to freely talk with Yahweh and hear His voice in return. The Holy Bible is not a collection of fairy tales created to fool the mentally weak and make them believe in a God that is make-believe. The stories read week after week are all telling one’s soul to open up one’s heart and receive the Spirit. That is a marriage proposal that only oneself can answer.

Oneself has to hear the voice of Yahweh speaking to oneself alone; and, oneself must answer Yahweh by saying, “I do.” One must submit one’s soul to Yahweh, which means dying of self-ego. Dying of self-ego means being a high priest with no one seeing one’s inner value. Dying of self-ego means being blinded, just as was Saul, before he changed his name to Paul. Dying of self-ego means seeing how everything one once had is of no value, as far as eternal life is concerned. One has to sacrifice to the Will of Yahweh and serve Him for the remainder of one’s life on earth. That is the prose story of Job 42, as it tells of the beauty of ministry as a high priest of Yahweh, who finds the blind seeking to see again and passes on the messages Yahweh sends.

Jeremiah, Language, Teaching

Jeremiah 31:7-9 – Mourning turned to joy

January 1, 2026 R. T. Tippett Leave a comment

Thus says Yahweh:

Sing aloud with gladness for Jacob,

and raise shouts for the chief of the nations;

proclaim, give praise, and say,

“Save, Yahweh, your people,

the remnant of Israel.”

See, I am going to bring them from the land of the north,

and gather them from the farthest parts of the earth,

among them the blind and the lame, those with child and

those in labor, together;

a great company, they shall return here.

With weeping they shall come,

and with consolations I will lead them back,

I will let them walk by brooks of water,

in a straight path in which they shall not stumble;

for I have become a father to Israel,

and Ephraim is my firstborn.

——————–

This is the Track 2 Old Testament reading selection that will be read aloud on the twenty-second Sunday after Pentecost [Proper 25], Year B, according to the lectionary for the Episcopal Church. If the church is set on this path for Year B, it will be accompanied by a singing of Psalm 126, which says, “Then they said among the nations, “Yahweh has done great things for them.” That pair will precede a reading from Hebrews, where Paul wrote, “The former priests were many in number, because they were prevented by death from continuing in office; but Jesus holds his priesthood permanently, because he continues forever.” All will accompany the Gospel reading from Mark, where it is written, “And they called the blind man, saying to him, “Take heart; get up, he is calling you.” So throwing off his cloak, he sprang up and came to Jesus. Then Jesus said to him, “What do you want me to do for you?”’

I wrote briefly about this reading from Jeremiah (only three verses), the last time it came up in the lectionary cycle (2018). I posted that commentary on my website then, which I have made available here. It can be read by searching this site. I welcome all readers to view what I wrote then and compare that to what I am about to add. Please feel free to comment, by signing up for access.

This song of Jeremiah is given a title by BibleHub Interlinear that says, “Mourning Turned to Joy.” That states the theme of Job 42, as Yahweh had finally spoken to Job again, leading Job to respond. Verse fifteen of this song of Jeremiah [not read today] is quoted by Matthew, when he wrote of the directive made by Herod to slaughter the children (seeking the child the Magi sought). While that verse is not part of this reading, one needs to see Jacob and Ephraim as relative to that weeping, coming from unnecessary loss from abuse. Seeing that as the theme that runs through these verses read aloud today is important to know.

When we hear Yahweh speak in Jeremiah’s song, it reflects back on the Job 38 reading from the past Sunday, when Yahweh spoke. This means todays’ alternate paths for the Old Testament selections, seen together as similar, has them present a two-way communication: Job speaks and Yahweh hears; and, Yahweh speaks and Jeremiah hears. This is a symbolic statement of the need for one’s soul to have the faith – from divine marriage and spiritual intercourse making two be as one – so being in a partnership of love makes it an expectation that a wife communicate with her Husband [“her” in the sense that a physical body animated by a soul is feminine essence, regardless of human gender].

When verse seven’s lyrics say, “sing aloud with gladness for Jacob,” where those songs of rejoicing sing, “save Yahweh your people the remnant of Israel,” it is mandatory to realize the word “Israel” is not intended to be seen as the name of the Northern Kingdom or the nation called “Israel.” The two must be seen as one and the same person, with Jacob being the name of a sinner and Israel being his elevated name, after his soul had married Yahweh. It is a name that means, “He Who Retains God.” The use of “el,” meaning “god,” needs to be seen as implying “He Whom Yahweh Retains” as His “el,” one of His “elohim.” When this is seen as the hidden truth of Yahweh speaking (not a lesser entity), the “remnant of Israel” becomes all the lost sheep of Yahweh’s flock, whose souls were indeed married to Him, but the sinful, evil ways of their rulers had them Unrightfully scattered throughout the world.

This becomes a parallel to the story in Job, where the hideous, painful sores that covered his body from head to toe, while his soul was still pure, becomes a reflection of the appearance of sin brought upon all the people of the Northern Kingdom. They were seen as wicked people by the Assyrians, and indeed the rulers of Israel [the nation] were. They were overrun because their souls were not married to Yahweh and the name Israel was not a statement of truth. Still, the punishment they brought on and they deserved did not have the good souls thrown out with the dirty bath water. Yahweh spoke to tell the lost sheep they were not lost after all. Like Job, Yahweh was still with them and they would be redeemed.

In my 2018 commentary, I wrote that the name “Ephraim” means “Two-Fold Increase” or “Doubly Fruitful.” When Yahweh said, “Ephraim is my firstborn,” this must be seen as a statement of the duality of a soul that has married Yahweh will not ever be left alone to fend for itself. When Yahweh has become the “father of one Who Retains Yahweh as His el, then that holy marriage brings forth a Son, whose name means “Yah[weh] Will Save” [Jesus].

“Celebrate, celebrate, dance to the music!”

This means the soul of a wife to Yahweh is then possessed Spiritually by an Advocate, so one becomes “Two-Fold Increase” or “Doubly Fruitful.” This divine presence within the body of Job, even though Yahweh had given Satan the right to test His Son and Yahweh remained silent through all the pleas of Job for answers, that was how Job always had the strength to resist the temptations of Satan’s minions, who came to influence Job to sin. This same presence would have remained in the lost sheep of the Northern Kingdom, which was reason for mourning turned to joy.

As a Track 2 reading to be read aloud on the twenty-second Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson to gain from Jeremiah is to remain faithful no matter how lost the world seems to have become. The key for this state of confidence to arise is to have married one’s soul to Yahweh and transformed oneself (a “self” is a “soul”) from whatever name your parents gave you (your “Jacob”) so it has been placed in the name of Yahweh, as His Son resurrected (you being “Israel”). One needs to be blinded from all the power and influence you had in a sinful life, as was Saul, and become transformed Spiritually. Saul changed his name to Paul … willingly. You have to be willing to turn away from the world of sin (the test of Job and the remnant of true “Israel”) and face Yahweh, eternally. You need to sing aloud with gladness, enough to let others know they too can receive the same marriage proposal.

Hebrews, Language, Teaching

Hebrews 7:23-28 – Not prevented by death from priestly duties

January 1, 2026 R. T. Tippett Leave a comment

The former priests were many in number, because they were prevented by death from continuing in office; but Jesus holds his priesthood permanently, because he continues forever. Consequently he is able for all time to save those who approach God through him, since he always lives to make intercession for them.

For it was fitting that we should have such a high priest, holy, blameless, undefiled, separated from sinners, and exalted above the heavens. Unlike the other high priests, he has no need to offer sacrifices day after day, first for his own sins, and then for those of the people; this he did once for all when he offered himself. For the law appoints as high priests those who are subject to weakness, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.

——————–

This is the Epistle selection to be read aloud on the twenty-second Sunday after Pentecost [Proper 25], Year B, according to the lectionary for the Episcopal Church. It will follow either a Track 1 or Track 2 pairing of Old Testament and Psalms readings, depending on the track set for an individual church. Track 1 will offer Job’s response to Yahweh, where he said, “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes.” Psalm 34 then sings, “Taste and see that the Lord is good; happy are they who trust in him!” Track 2 offers a reading from Jeremiah, where Yahweh spoke, saying “See, I am going to bring them from the land of the north, and gather them from the farthest parts of the earth, among them the blind and the lame, those with child and those in labor, together; a great company, they shall return here.” Psalm 126 then sings [adjusted for truth], “Yahweh has done great things for us, and we are glad indeed.” All will accompany the Gospel reading from Mark, where it is written: “So throwing off his cloak, he sprang up and came to Jesus. Then Jesus said to him, “What do you want me to do for you?” The blind man said to him, “My teacher, let me see again.” Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and followed him on the way.”

I wrote deeply about this reading selection the last time it came up in the lectionary cycle (2018). I broke the verses down by segments, which is a most important step for grasping the truth of all the Epistles, as the Apostles wrote divinely, in the language of Yahweh, which does not translate well with English syntax. Because I wrote in-depth about these six verses then and that interpretation is still very valid today, there is no need for me to rewrite what has already been written. I fully stand behind my observations then; and, I welcome all readers to see that commentary by searching this site. I welcome your input on those words; but today I will focus on how this reading selection fits the theme of this Sunday, as one of six possible readings.

In verse twenty-three, the NRSV shows written: “The former priests were many in number, because they were prevented by death from continuing in office.” From that translation, without any of the prior twenty-two verses read [entering the vacuum of a reading selection], it is easy to quickly become lost and assume “former priests” means a long list of names of Israelites who served as an official “high priest” of the Tabernacle-Temple (beginning with Aaron). Because they were all mortals, they died. That is not the intent of what Paul wrote, as this needs to be seen as a reference to Job and Jeremiah (et al like them), neither of which were official “high priests” in that way.

In the Jeremiah reading, where he sang that Yahweh said the people of Jacob should be happy, because Yahweh will save the remnants of Israel, that rejoicing was the expectation of those souls who had been truly married to Yahweh and were thus true Israelites [a name meaning “Those Who Retain Yahweh and His elohim”]. That means each soul married to Yahweh also possesses (animates) a body of flesh, which then becomes the Tabernacle in which Yahweh resides – He rests between the Cherubim atop the Ark that is one’s heart. This makes the soul be the ‘low’ priest who maintains that fleshy temple; but marriage to Yahweh then brings about the divine possession of a separate soul – the meaning of “Ephraim” is “Doubly Fruitful” – who is then the Spiritual “high priest.” That “high priest” is the soul of Jesus resurrected, merged with the host soul, who is then reborn in the name of Jesus” – a name that means “Yah[weh] Will Save.”

When Paul then wrote, “but Jesus holds his priesthood permanently, because he continues forever” [the referencing of “Jesus” comes from verse twenty-two, which is applied to “auton” here (meaning “of him”)], this speaks of the eternity of a soul, which extends both before and beyond birth and death of a physical body. A soul alone is not the “high priest” as it has to first become married to Yahweh [out of love], and from that divine marriage give birth [the purpose of marriage and the meaning of Husband and wife] to the Son of man, who is forever the one and only “high priest” of those Tabernacles given in marriage to Yahweh. Once this state of being comes, it lasts forever, and this means Redemption allows for marriage and Salvation is the result of becoming possessed by a most divine “high priest.”

When Paul then wrote, “Consequently he is able for all time to save those who approach God through him, since he always lives to make intercession for them,” this is how one needs to see the lives of Job, David and Jeremiah, all of whom are important figures of the “all time” that is portrayed in Biblical texts. The ‘characters’ of the Holy Bible are models for being “saved,” because of their “approach to God” and them being moved as God’s hands. The meaning of “intercession for them” is the ability to communicate with Yahweh directly, which is seen in Job 42 beginning by saying, “Job answered Yahweh” [the truth of that] and Jeremiah 31 beginning by saying, “Thus says Yahweh.’ [The truth of that also.] Intercession means a soul has become totally subservient to the Will of Yahweh, due to the divine marriage of one’s soul to His Spirit. The ‘intercessor’ is then the “high priest,” which is always “Jesus.”

When Paul then said, “For it was fitting that we should have such a high priest, holy, blameless, undefiled, separated from sinners, and exalted above the heavens,” this speaks of the character of Job, who was deemed to be “blameless and upright, who feared elohim and turned away from evil.” The use of “heavens” [from “ouranōn”] needs to be read as a spiritual term, where outer space is still the material realm of Creation. The “heavens” are the immaterial presence of all things, such as a soul is the “heaven” of one’s body of flesh. For one’s soul to be “exalted above,” this is the elevation of a mere soul (through divine marriage) to that of a saint. That state of being means a soul is no longer alone, but joined with the soul of Jesus, which makes one’s soul be also a Son of Yahweh (regardless of human gender) and a brother to all other souls likewise divinely possessed (regardless of human gender). One can presume Jeremiah was also “a high priest, holy, blameless, undefiled, separated from sinners, and exalted above the heavens,” as his soul had also been possessed by Jesus, made an Anointed one by Yahweh (a Christ), sent to do Yahweh’s Will.

When Paul then wrote, “Unlike the other high priests, he has no need to offer sacrifices day after day, first for his own sins, and then for those of the people; this he did once for all when he offered himself,” “other high priests” are those of religions, where the rulers of those religions have rooted their way into positions of organizational significance, while having absolutely no connection to any “god,” other than their own souls, which “lord” over their sinful bodies of flesh. Daily sacrifices are done by those souls who forever offer themselves up on the altars of service to Yahweh. This sacrifice is first done through marriage to Yahweh, when one’s agreement to the marriage vows (the Covenant) are forever and are a commitment to forevermore turn away from the past and go forward into the future, newly cleansed of sins. The element of ministry is then when a “high priest” further sacrifices of self-soul, so others can benefit. Here is where so many Christians are misled and misunderstand what Yahweh meant, when He had Paul wrote, “this he did once for all when he offered himself.”

Try presenting this excuse at the ‘Pearly Gates’ and see if it works as well as it did with your ninth grade homeroom teacher.

The presumption is Jesus of Nazareth became cross bait for all the filthy sinners of the world. The misunderstanding is Jesus’ death on a cross saved countless sinners forevermore. The sacrifice of Jesus of Nazareth freed that divine soul so it could enter into ALL of the souls of Yahweh’s wives, who themselves have followed the model of Jesus of Nazareth and placed their own bodies (figuratively) on a cross of self-sacrifice. In the reading from Jeremiah, Yahweh sang about the need to praise how Yahweh would save the remnant of Israel. Yahweh wasn’t going to search for the lost sheep whose souls led to the ruin of Israel. They got what they caused, which is just for them. Yahweh knew who His wives were, who had been cursed like Job by Satan, unjustly. It is to those Who Retain Yahweh as His elohim [Israelites] that Jesus would be reborn within, making them offer sacrifices for those wanting salvation.

When Paul then wrote, “For the law appoints as high priests those who are subject to weakness,” that not only spoke condemningly towards the rulers of the Temple of Jerusalem [possessed by the spirit of Herod the Great], who helped themselves to all the profits of religion, but it speaks loudly today [and always]. Paul spoke a prophecy of all who would clothes themselves with fancy clothes and expect preferential treatment by the public, simply because they can memorize things written by others well enough to pass exams at a seminary. Anyone who needs to see a man or a woman in a robe to feel saved is a weakling. Both those in robes and those worshiping those in robes are the reason Israel was scattered to the four corners of the globe.

When Paul ended these verses by saying, “but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever,” that speaks of the marriage commitment that is the Covenant. The Law is written for all the berobed priests to nail on a wall in a church they call home, so they can point to it, letting all paying customers know how smart they are. What comes later is the realization that the Law is one’s soul’s marriage vows with Yahweh. That is not a group endeavor [like some mass marriage by a Asian guru]. Memorization becomes an act of defiance, refusing to bow down in submission to Yahweh, so one has faith Yahweh will always lead one to obey the Laws [His writing them on the walls of one’s heart]. This is when Jesus’ soul is resurrected within each wife of Yahweh [males and females they are made], so ALL become the “Son, made perfect forever.”

As a required reading for the twenty-second Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson of Paul is to marry Yahweh, be reborn as His Son Jesus – be a Christ in his name – so one can enter ministry (without all the fancy robes) and lead others to do the same. The Ordinary time after Pentecost reflects the time of ministry. If one is listening to preachers or priests saying, “All you have to do is believe in JESUS! [pronounced “Geeez us] (and put a C-note in the basket)” and thinking everything is good to go, you are treading on thin ice. Only Jesus goes to heaven. If you plan on going there too, then you better start the ball rolling towards becoming Jesus reborn. The proof is then getting off your sinful ass and doing God’s work.

Language, Mark, Teaching

Mark 10:46-52 – Blind to the truth but still having faith

January 1, 2026 R. T. Tippett Leave a comment

Jesus and his disciples came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. When he heard that it was Jesus of Nazareth, he began to shout out and say, “Jesus, Son of David, have mercy on me!” Many sternly ordered him to be quiet, but he cried out even more loudly, “Son of David, have mercy on me!” Jesus stood still and said, “Call him here.” And they called the blind man, saying to him, “Take heart; get up, he is calling you.” So throwing off his cloak, he sprang up and came to Jesus. Then Jesus said to him, “What do you want me to do for you?” The blind man said to him, “My teacher, let me see again.” Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and followed him on the way.

——————–

This is the Gospel reading to be read aloud by a priest on the twenty-second Sunday after Pentecost [Proper 25], Year B, according to the lectionary for the Episcopal Church. It will follow one of two pairs of Old Testament and Psalm reading, either Track 1 or Track 2. Depending on the path predetermined for an individual church, the Track 1 route will offer a reading from Job 42, where Job told Yahweh, “I know that you can do all things, and that no purpose of yours can be thwarted.” Psalm 34 then sings, “I will bless Yahweh at all times; his praise shall ever be in my mouth.” Track 2 will offer a reading from Jeremiah 31, where Yahweh said, “See, I am going to bring them from the land of the north, and gather them from the farthest parts of the earth, among them the blind and the lame, those with child and those in labor, together; a great company, they shall return here.” Psalm 126 then sings, “Yahweh has done great things for us, and we are glad indeed.” One of those two sets will precede a reading from Hebrews, where Paul wrote, “Unlike the other high priests, he has no need to offer sacrifices day after day, first for his own sins, and then for those of the people; this he did once for all when he offered himself.”

I wrote about this reading selection when it last came up in the lectionary cycle (2018) and I posted my observations on my website at that time. I have made that article available for viewing by searching this site. Since I wrote that, as I wrote the book entitled The Star of Bethlehem: The Timing of the Life of Jesus my research for that book had me learn more about the man born blind, whom Jesus healed on a Sabbath. That man’s name was Sidonius. I have written a post for another blog, which has links to background sites, which can be viewed by clicking on this link. Because of those findings, I have come to see this short reading from Mark in a greater light, one that makes it become firmly set among the other readings it is read with. For that reason, I will now add new insight to this reading.

In Luke 18:35-43 and Matthew 20:29-34 are other accounts of this healing of a blind beggar. Both give slightly different accounts of this event. Neither of the other accounts mention a name for a blind beggar. Matthew says there were “two blind” (from “dyo typhloi”), which implies there were “two” beggars who were “blind.” This makes it important to realize that Mark’s Gospel name the blind beggar.

When we read in Mark’s Gospel, “Bartimaeus son of Timaeus,” the name Bartimaeus means “Son of Timaeus.” Timaeus means “Highly Prized,” and it is related in meaning to the name Timothy. Timothy was not a known disciple of Jesus; but the name became prominent as a convert and partner in ministry with Paul. Still, the naming here by Mark (who wrote the account of Simon Peter) becomes a statement that Peter came to know Bartimaeus closely. This makes this become relative of the information I found out about Sidonius, as simply being healed by Jesus was not a one-time windfall in one’s life, but the beginning of a remaining life-long commitment to service to Yahweh, as true Christians.

The last words of this reading are the indication of this, as Mark wrote, “followed him on the way.” The Greek of that segment of words is: “ēkolouthei autō en tē hodō,” which can be literally translated to state, “he began accompanying same among this journey.” When the word “autō” is realized to be more than the simple pronoun “him,” being able to translate as “self” or “the same,” that translation adds to this “following,” saying Bartimaeus was not the only one to do this after being healed by Jesus. All three Gospel writers agree that Bartimaeus followed Jesus out of Jericho; and, this should be seen as “the same” as the man born blind, who also followed Jesus after healing.

Sidonius was the man born blind. He is also known as Sidonius of Aix. Aix is a coastal commune in France (then Gaul). It is now called Aix-en-Provence, which is a region of southeastern France. It is roughly seventy miles to the east of Saintes-Maries-de-la-Mer. It should be realized that southern France is not close to Judea or Jerusalem; but the history of Sidonius of Aix is known to be that of the man born blind, who Jesus healed. Sidonius of Aix was one of the early saints of Christianity.

In my research, I found that Sidonius had become a willing servant in the house of Mary Magdalene, Martha and Lazarus. The word “Bethany” means “House of cohabitation,” from “beth-‘ona.” [Ref.: Abarim Publications] As a servant willingly assisting in the maintenance of that household, when Lazarus became ill and the two women needed to send a message to Jesus, Sidonius would have been the one to send. From Bethany to the place where Jesus was known to be spending the winter, beyond the Jordan, the path would have gone through Jericho, going and coming.

For a man born blind to then be healed miraculously by Jesus see a blind beggar in Jericho (or more than one), it would have been his ‘Christian’ mission to stop and talk with Bartimaeus, telling him his story of cure. Like Peter and John of Zebedee came upon the lame man outside the Temple in Jerusalem, when Peter said, “I have no silver or gold, but in the name of Jesus of Nazareth rise,” one would expect Sidonius also had no money to give. Instead, he gave more than money by telling Bartimaeus to expect Jesus of Nazareth to come by soon. He would have told him, “He healed me. He can heal you too.”

The story told by Mark is simple. Three Gospel writers tell the same basic thing; but none of them explain how Bartimaeus knew anything about Jesus of Nazareth, being able to call him the son of David. It leaves the impression that Bartimaeus was divinely inspired to know Jesus was there, when the aspect Matthew presents of “two” could mean that Bartimaeus had someone (who probably was not blind, but a relative who also suffered the stigma of being related to one who was blind) with him as his ‘lookout.’ Two sets of ears are greater than one set, when listening for murmurs by a crowd who would have recognized Jesus of Nazareth and mentioned his name when Jesus and his entourage began to walk through town.

It should be realized that Jericho was not a Jewish stronghold. It was a town where many travelers, of all kinds, crossed the Jordan and rested, before beginning the ascent along the Jericho road, towards Jerusalem. There are no other stories of Jesus healing anyone in Jericho. That says Jesus would not have been a household name in such a melting pot place. This makes it possible that the second person with Bartimaeus was asking question about who was there, when an entourage passed through. Here, it is important to realize that Jesus was not going to Bethany in a rush to save Lazarus; he was going to be close to Jerusalem because the Passover was nearing. Therefore, the road through Jericho would have been routinely filled with pilgrims on their way there, for that purpose.

To know this story and backstory then helps one see how this relatively short and simple reading is a perfect match for the other readings today. First, Job has to be seen as symbolic of Bartimaeus, in the sense that Job’s prayers had been answered, so he was again able to talk to Yahweh, expressing his relief to finally have a bad period of suffering behind him. Bartimaeus had his conversation with Yahweh when he threw off his coat, sprang up and went to Jesus. Having regained his sight meant he communicated with Yahweh by following Jesus, another of the healed becoming willing servants of Yahweh.

In the story of Jeremiah we find Yahweh speaking to His prophet, telling him to rejoice that Yahweh would be saving the people of Jacob, who were the remnant of Israel. In that, Jacob was the name of the sinner born of Isaac, whose name means “Supplanter” or “He who holds his brother’s heel,” which means he took what he wanted, in a selfish state of existence. The people of Jacob were those whose Northern Kingdom was destroyed and its people scattered to the ends of the earth. Israel, however, was the name given to Jacob after his soul married Yahweh, meaning “He Retains Yahweh” as one of Yahweh’s elohim” (one “el”). The “remnant of Israel” was saying Yahweh would save them, “among them the blind and the lame, those with child and those in labor, together; a great company, they shall return here” (with “here” being with Yahweh).

Jesus told a Gentile women, “I have come only for the lost sheep of Israel,” which means Jesus is the hand of Yahweh prophesied to come by Jeremiah. It says Bartimaeus was named “Highly Prized” or “Son of Honor” because he was a “remnant of Israel.” Like Job, Bartimaeus had been blinded unjustly, but it was his faith that knew he had not sinned. This means Bartimaeus was a soul married to Yahweh that had become blinded as a test. Yahweh sent Sidonius to forewarn him that the Son of Yahweh – a “son of David” – was coming soon and he had the powers of salvation. Only a man whose soul was married to Yahweh would then have the faith to hear that prophecy and believe it to be true. Thus, when Jesus came and heard the cries for salvation, Jesus knew he had found “one of the lost sheep of Israel,” who his Father had promised to save.

This makes Bartimaeus one who rejoiced like David, who sang, “I sought Yahweh, and he answered me and delivered me out of all my terror.” That song of praise matches both Job’s story and that of Bartimaeus. It also makes him sing like David: “Restore our fortunes, Yahweh, like the watercourses of the Negev. Those who sowed with tears will reap with songs of joy.” The song of rejoicing by David foretold not only the promise of Yahweh through Jeremiah, but also the joy that filled the heart of Bartimaeus, who then followed Jesus as a servant of the Father.

Finally, the joy of Bartimaeus being saved is like Paul writing, “Consequently he is able for all time to save those who approach God through him, since he always lives to make intercession for them.” This says Bartimaeus was a beggar by circumstances, as before he had been a man of means, with great faith. Perhaps he had been a rabbi or teacher that promoted adherence to the Law, living his life devoutly … until some accident befell him. Most likely, it was an unjust attack, like that of Satan against Job; but Bartimaeus prayed to Yahweh for forgiveness, as did Job. Jesus then became the intercessor that came to Bartimaeus, not as one who saves, but as an angel of Yahweh, sent to deliver the message, “You faith has made you well.”

Seeing this story in this light, Bartimaeus must be seen as how all readers of Scripture are. They are blind to the truth the words hold. Only those who have faith will know the truth will be exposed to them, as long as they continue to ask Yahweh to forgive them for not being able to see His truth. The intercessor is then the coming of Jesus, after one’s soul has married Yahweh’s Spirit, so one’s cleansed soul can become the place where the soul of Jesus resurrects. Jesus comes into one’s being as the high priest to guide one’s new life with crystal clear vision of Yahweh’s truth. One bows down to this most holy presence, becoming the keeper of the temple, who does as the high priest commands. In this way one lives up to the name: Highly Prized or Son of Honor.

As the Gospel reading to be read aloud on the twenty-second Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is to have the faith of Bartimaeus and be willing to submit one’s soul to Yahweh and be reborn as His Son (a Christ), where “two” becomes symbolic of one’s soul being joined with the soul of Jesus. The sight of a saint is not from one’s own brain, but from the Mind of Christ, which allows one to see in ways that often found themselves blind, when the truth was right before the eyes. One needs to commit to Yahweh and see the truth, so the truth can go to those lost sheep of Israel seeking to be saved. One must be reborn as Jesus, so one becomes the intercessor for others to find the hope of their prayers answered.

Language, Psalms, Teaching

Psalm 34:1-8, (19-22) – Kneeling at the altar of divine marriage

January 1, 2026 R. T. Tippett Leave a comment

1 I will bless Yahweh at all times; *

his praise shall ever be in my mouth.

2 I will glory in Yahweh; *

let the humble hear and rejoice.

3 Proclaim with me the greatness of Yahweh; *

let us exalt his Name together.

4 I sought Yahweh, and he answered me *

and delivered me out of all my terror.

5 Look upon him and be radiant, *

and let not your faces be ashamed.

6 I called in my affliction and Yahweh heard me *

and saved me from all my troubles.

7 The angel of Yahweh encompasses those who fear him, *

and he will deliver them.

8 Taste and see that Yahweh is good; *

happy are they who trust in him!

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 Track 1 accompanying Psalm that will be read aloud in unison or sung by a cantor on the twenty-second Sunday after Pentecost [Proper 25], Year B, according to the lectionary for the Episcopal Church. It will follow a reading from Job 42, where we are told, “The Lord blessed the latter days of Job more than his beginning; and he had fourteen thousand sheep, six thousand camels, a thousand yoke of oxen, and a thousand donkeys. He also had seven sons and three daughters.” That pair will precede a reading from Hebrews, where Paul wrote, “Consequently [Jesus] is able for all time to save those who approach God through him, since he always lives to make intercession for them.” All will accompany the Gospel reading from Mark, where we read, “The blind man [Bartimaeus] said to [Jesus], “My teacher, let me see again.” Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and followed him on the way.

This Psalm is read in part several times in the lectionary cycle. In three consecutive Sunday that were Proper 14, 15, and 16 this Year B cycle all twenty-two verses were sung aloud. I wrote about the meaning of the verses at those times, relating them to the accompanying Old Testament readings for those Sundays. I posted my observations on verses 1-8 last July; and that article can be read by searching this site. I also wrote about the ‘optional’ verses for this twenty-second Sunday, which were included in the commentary I presented about verses 15-22. That was made public last July and that article also can be read by searching this site. Because the verses have all been explained, their truth is constant; however, the application of that truth is modified when applied to different bases. Therefore, I will now add some insight that makes this song of praise fit the theme of Job 42.

In the twenty-two verses of Psalm 34, there are sixteen times the proper name Yahweh was sung in praise, Each time the NRSV (following the model of all other translators) modified this name of David’s specific God, in whom his soul was in a loving relationship, as “the Lord.” If one calls oneself a Christian, but calls Yahweh “the Lord,” then one is lying. The reason is the truth of the identifying word “Christian” is one’s soul has been personally Anointed by Yahweh, which (by definition of the Greek) means one is a “Christ.” Yahweh can Anoint as many souls as Yahweh sees fit. Yahweh does not Anoint the souls of translation service, because they have none. So, protocol has a translation service bow down and translate “Yahweh” as “the Lord.” To admit a translation service is “the Lord” over you, causing your soul to repeat what they write, then you worship a lesser “god” than Yahweh. Nothing of merit will come from Scripture by the wise and the intelligent, who are not souls married to Yahweh (as was David), so reading “the Lord” will keep the blind always leading the blind … heading towards the pit.

It is also worthy to recall that this whole song written by David is identified as: “A Psalm of David when he pretended madness before Abimelech ; and who drove him away ; and he departed.” This is then a song about David being on the run (with his soldiers loyal to him) from Saul, when David entered the sacred tabernacle in Nob and asked the high priest to give him the showbread to feed his men. Abimelech is a name that means “My Father Is King.” There is confusion as to the actual name of the priest at Nob being Ahimelech, which means “My Brother Is King.” The twist on the name written by David changed Ahimelech to Abimelech because Yahweh (the Father) possessed His servant (who was a brother of Israel, with David) and led him to do as David requested, as the showbread was placed before Yahweh (on the Ark), for His benefit. That ‘bread of heaven’ was then given to David to feed his men with spiritual food in the form of fresh bread (it was always kept hot and fresh by the presence of Yahweh, like fresh baked), so they could continue their evasion of Saul and his army. As a side not, Ahimelech and eighty-six priests in Nob would be executed by Saul, for having helped David elude him. That makes Ahimelech be himself and his priests willing sacrifices to Yahweh for the higher cause of serving Yahweh as the Father and King, not Saul.

The lyrics of this song then praise this sacrifice, which was injustice at the hand of Saul. As an accompanying song of praise to the tests of Job, where he was unjustly tested by Satan, having done no sins that deserved painful sores all over his body, Ahimelech and his fellow servants of Yahweh were promised their souls would be cared for. Thus each verse can now be read in the light of a soul’s protection, more than the comfort of one’s human flesh.

Verse one says all souls married to Yahweh will be identified as those who “kneel before Yahweh at all times.” The Hebrew word “barak” not only means “bless,” but also “to kneel.” This is the position a soul takes in the marriage ceremony, when one’s soul is joined with Yahweh’s Spirit. That marriage then has the Word of Yahweh always coming from one’s mouth. Job spoke that way.

Verse two then sings praise for Yahweh is due to one’s sense of gladness within, which is worthy of boasting, so others will desire to be the same. This has nothing to do with self, as one’s soul is humble, in submission to Yahweh. Still, His presence will make one shout with delight. Job spoke that way.

Verse three then sings of the greatness that a single soul takes on in marriage to the divine. This is then the elevated state of being that a wife realizes, when a soul and Yahweh share the same name in marriage. That name is “Jesus,” which means “Yah[weh] Saves.” Job spoke that way.

Verse four then sings about one’s soul having sought Yahweh, leading Him to find one and establish mutual love that two will share. Job knew that love of Yahweh.

Verse five then sings about the surrender of the face of self-ego, as to wear that in the presence of one’s most holy Husband brings shame upon one’s soul. Job wore the face of Yahweh, which means it radiated as did that of Moses [the face of Yahweh glows like a halo].

Verse six then sings that every soul in a body of flesh is a poor man. All the riches of the physical realm are nothing more than the illusion of life, because when the body of flesh can no longer support a soul, all things are left behind. Those souls who realize this become seekers and cry out for Yahweh to save them. Job knew those shouts quite well.

Verse seven then sings about the “angel of Yahweh” that surrounds one’s soul-flesh. This is what makes one a Yahweh elohim, as the “angel” is the merger of Yahweh’s Spirit, which brings about the resurrection of His Son with one’s soul. It is the “angel” Jesus that says one’s price for redemption has been paid and delivered. Job 42 tells of that delivery that rewarded Job forevermore.

Verse eight then sings of the personal experience of Yahweh, which is the “taste” a soul has from His Spirit. It is this personal soul experience that brings true faith. It is that faith that allows one to trust that one’s soul has been forever saved, allowing one to enter ministry without fear. Job had this faith.

The optional verses then skip down to verse nineteen, which sings about the many afflictions that come to the righteous. Those who serve Satan are souls he no longer has to worry about leaving him, so their lives appear free of hindrances. It is the righteous, who like Job are souls married to Yahweh, who are tested in their faith. It is that faith in Yahweh that delivers them a passing grade for putting up with Satan’s unjust afflictions. Job knew that salvation.

Verse twenty then sings as a prophecy of Jesus, who had no broken bones in his persecution before death. The word translated as “bones” is [transliterated] “‘aṣ·mō·ṯāw,” stemming from “etsem,” meaning “bone, substance, self.” This means the “self” must be seen as a “soul,” where no souls joined with Yahweh in marriage will ever have that union “broken.” While the body of flesh (which includes “bones”) might find all kinds of punishments unfairly, that “self” as spirit in “substance” will never be separated or torn asunder. Once a soul is married to Yahweh, it will never find divorce possible – nor will it want to divorce. Job knew this, despite all the pains he suffered in his test of faith.

Verse twenty-one then sings of the triumph of the righteous over evil. Just as Jesus told Satan, “Away from me, Satan!,” the power of Yahweh is known by all demon spirits and evil forces. They cannot tread upon holy ground, and one’s soul-body is such earth given life magnified. Job was “blameless and upright,” who “feared elohim [demon spirits] and turned away from evil. That says evil was turned away by Yahweh within his being.

Verse twenty-two then sings of redemption, which is when one’s soul has paid all the costs of being placed in a body of flesh, in the material realm, and tempted by Satan to turn away from Yahweh. All souls released by Yahweh’s breath, set as the animating factor in death that awaits, it is usual for a soul to become dirtied by the sins of the flesh. The price to pay for those sins is repentance, which truly comes from the sacrifice of oneself [one’s soul], in submission to serving Yahweh as His wife [regardless of human gender], so one will then be tested in that sincerity of repentance. None of those souls will be returned to start over again in the flesh. All will be redeemed, with the rewards of eternal life being far greater than anything the world can offer. Job’s story tells of that wonderful return on investment.

As a standard Psalm in the Episcopal lectionary schedule, this heading must always be remembered when it comes up, partially or in whole. The aspect of Abimelech says one must be a servant of the Father, having received His high priest Jesus to guide one through all persecutions. Abimelech, as Ahimelech, would sacrifice his life in that service, allowing David to feed his soldiers the spiritual food they needed. Jesus likewise sacrificed his life in the flesh, so his soul could return into those in service like Abimelech. Job was (in my mind) the Son of Yahweh after being banished from Eden, for the purpose of being tested as the first high priest who would reflect My Father is King.

As a reading for the twenty-second Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is to establish a close, personal relationship with Yahweh. That begins by not referring to Him as “the Lord.” Yahweh can only become one’s true “Lord” after divine marriage, when a soul is made one with His Spirit. That cannot take place when your soul has not taken steps to be on a ‘first name basis’ with Yahweh. Being able to say His name means one is “in the name of Yahweh,” which is “Jesus.” Ministry can only be done right by Jesus having been reborn within one’s soul, which is the purpose of marriage.

Language, Psalms, Teaching

Psalm 126 – The streams of the Negev

January 1, 2026 R. T. Tippett Leave a comment

1 When Yahweh restored the fortunes of Zion, *

then were we like those who dream.

2 Then was our mouth filled with laughter, *

and our tongue with shouts of joy.

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

“Yahweh has done great things for them.”

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

and we are glad indeed.

5 [4] Restore our fortunes, Yahweh, *

like the watercourses of the Negev.

6 [5] Those who sowed with tears *

will reap with songs of joy.

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

will come again with joy, shouldering their sheaves.

——————–

This is the companion reading to the Track 2 Old Testament selection, which will be read aloud in unison or sung by a cantor on the twenty-second Sunday after Pentecost [Proper 25], Year B, according to the lectionary for the Episcopal Church. It will follow a reading from Jeremiah 31, where Yahweh said to the prophet: “With weeping they shall come, and with consolations I will lead them back, I will let them walk by brooks of water, in a straight path in which they shall not stumble.” That set will precede a reading from Hebrews, where Paul wrote, “For it was fitting that we should have such a high priest, holy, blameless, undefiled, separated from sinners, and exalted above the heavens.” All will accompany the Gospel reading from Mark, where it is written: “Jesus and his disciples came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside.”

This song of praise for the promise of restoration is one of the “songs of ascent,” which means it would have been sung by Israelites as they walked up the steps of Mount Ophel, in the City of David, to the place where the Tabernacle had been set up. It is a six verse song; but for some unknown reason the Episcopal Church has divided the second verse into two verses, making it appear to be seven verses. The NRSV (the source of the Episcopal Church’s translations) shows this psalm as being six verses. Therefore, I have placed the real verse numbers in brackets; and, I will refer to the proper verse number in my interpretations.

In the translations by the NRSV (and presumably others), four times the proper name Yahweh was written by David and all times the translation is shown as “Lord.” There would be no generic “lord” who would “restore the fortunes of Zion.” It was not some generic “lord” who “has done great things for us and them.” The only legitimate excuse for degrading the name of Yahweh to a generic “lord” is to make it appear that Christians are not Jews and Yahweh is the name of the “God of Israel.” That is a confession of a soul’s failure to realize that to be “in the name of” Yahweh means to be both married spiritually to Him (as His wife) and to be the mother of His resurrected Son, who name is Jesus. The name “Jesus” means “Yah[weh] Saves.” Therefore, to be “in the name of Jesus” means to be in the name of Yahweh … not in the name of some generic lord.

Verse one is poorly translated, as there is nothing written that says “restored the fortunes.” That written is [transliterated] “bə·šūḇ Yah·weh ’eṯ-šî·ḇaṯ,” from the roots “shub and shibah,” which say “return, brought back … captivity.” As a song of David, when there was no known “captivity” that the Israelites knew, other than that as the slaves of Egypt, the meaning of “Zion” becomes key towards understanding this verse.

The name “Zion” means “fortress.” When one realizes the City of David was formerly the “fortress” of the Jebusites, which were peoples who lived underground and had never been defeated by any leader of Israel, with an agreement signed by Abraham never to attack Jesus from underground, the use here denotes marriage to Yahweh. David symbolically married the Israelites to Yahweh when he took the “fortress” as his own and joined it with the Ark of the Covenant [and Tabernacle]. By doing so (at the command of Yahweh), David “returned” the Israelites to “Yahweh’s captivity,” relative to them being His slaves replacing the servants of His that were the Jebusites.

The remainder of verse one then explains: “we were like those who dream.” In that, the Hebrew words “hayah” and “chalam” better translate as “we became like those who are strong,” with that being an indication of those who “recover” and are “healthy.” This is David singing about the taking of Zion as the enslavement of all future Israelites (and thus Jews, and thus Christians) to serve Yahweh as His wives. That state of service is “like those who dream,” where a soul is as real is a dream, with neither being able to be pointed to as proof that dreams or souls exist. It is this “return to captivity” that is like the Israelites were in Egypt, when they had become “captives of Yahweh,” their most holy Husband. Marriage of their souls to Him meant the captivity of His possession or ownership, so Yahweh was the King of each Israelite (not David or any other human lord) and expected to serve Him absolutely. All of this responsibility is because the protectors of the land promised to the Israelites – the Jebusites – had been removed from having any power to govern or administer to the people, after David took their “fortress” and made “Zion” his capital city.

As the first verse of this song, it acts as the theme statement that all subsequent verses support. This makes it imperative to realize that David’s Israel had no fortunes prior that could be restored. The only true fortune each Israelite had was his or her soul. This means the name “Israelites” was not relative to the name of land on the planet Earth, but a statement about the souls of those who had Yahweh-assisted power to keep that land, because they each were “Those Who Retained Yahweh,” as His “elohim.” The Jebusites were earthly “elohim” who served Yahweh and protected the people after Moses led them to enter Canaan. Their souls were yo-yos between commitment to the Law and infidelity to that commitment; so, the Jebusites played a role in the placement of Judges. When David became the final Judge of Israel, the responsibility “returned Yahweh captivity to the fortress” that was each individual body of flesh, animated by a soul.

In verse two, the literal translation of the Hebrew into English has it say, “then was filled with laughter our mouth and our tongue with singing at that time they said among the nations ; great things Yahweh has done with these .” This has to be seen as the joy that comes from being a Yahweh elohim, when one’s soul feels the elation of union with His Spirit. One wants to laugh and play while singing loudly. This came when the people entered the Promised Land and were seen as one collection of people who shared the same purpose in life. They were truly a nation unto Yahweh, unlike any other nation on earth. Yahweh was their King, because all were subservient to His Will. When that presence led the people, great things occurred.

Verse three then literally translates to state: “great things Yahweh has done for us , we are glad .” Here, David is repeating the second half of verse two, which says all things great done by Israelites are the deeds of Yahweh, not human beings alone. All that Israel accomplished once in the Promised Land was due to Yahweh, with His assistant elohim helping in the overthrow of enemies. It is, therefore, that success led by Yahweh that makes David repeat the gladness in the hearts of all Israelites, as they all Retained Yahweh, each an el in His name.

Verse four then contains two words written in parentheses and brackets, which are “[šə·ḇū·ṯê·nū]“ and “(šə·ḇî·ṯê·nū),” repeating the “return to captivity” that was stated in verse one. The brackets indicate the past “captivity” in Egypt, with the parentheses representing an unseen or hidden “captivity” as the Sons of Yahweh, His elohim. Thus, the symbolism of a “return to captivity” is reflected in “as the streams in the Negev,” which is the “dry place” [another meaning of “Zion”] that is semidesert. Thus, the return of Yahweh captivity is like the dry earth seeks the rain, so when it comes it carves out a path that the water desires to take.

The metaphor of the Negev should be seen as would happen much later in history, when Ezekiel was a prophet of Yahweh and was asked, “Mortal, can these dry bones life?” The “valley of dry bones” can be seen reflected in the picture below. Dry bones are nothing but earth, void of the animation that comes from the temporary life of a soul. More than a soul being symbolic of the “streams” that run through the dry bones and then dry up, returning the bones to a dry state again [symbolic of incarnation and reincarnation], the outpouring that comes from a return to Yahweh’s captivity is eternal life, which never dries up. Thus, Yahweh told Ezekiel to prophesy to the dry bones so they would reach that eternal state of being.

Verse five then literally translates into English to say, “those who scatter seeds in tears in joy shall reap .” This means the ministry of a true Israelite, who sows the seeds of commitment to Yahweh to his and her family, so the children grow to maturity with the same set of values, learning to have faith in Yahweh. This means the tears sown will be the necessary cutting of the apron strings from the children, so they enter the world as adult bodies of flesh with a soul that is still unmarried to Yahweh. The tears will be from their sins, coming from breaking the promises of their parents, as Yahweh elohim. The joy comes when the lessons scattered onto dry bones take root and grow when the rain of love for Yahweh brings a flood of emotion in return. This is when the children will mature as the first fruits each season; and, Israel – a nation of people in service to Yahweh – will reap the benefits of that ongoing harvest.

Verse six then literally translates into English as: “walking he goes forth and weeping carrying a bag of seed to come and come again with rejoicing ; carrying his sheaves .” This states the expectations that come from teaching your children to love Yahweh and become His brides, generation after generation. The Hebrew that translates as “bag of seed” [“me·šeḵ-haz·zā·ra‘”] can equally translate as “trail of offspring.” This is David singing of the truth of an Israelite, as Yahweh elohim who continuously plant the seeds of priesthood for Yahweh, so the dry bones of the earth can be returned souls to Yahweh, without the pains and agonies of eternal reincarnations. The “rejoicing” comes when souls have married Yahweh and told the true Promised Land is Salvation and a return to Eden.

As a song of praise to be sung on the twenty-second Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is that of verse one: Return to Yahweh through captivity as His priests of servitude. The ministry of a true Christian today is no different that it was when David was the final Judge of Israel and wrote prophetic songs for souls to know and love. A false shepherd in modern times pretends to care about everyone in the world, while stepping all over the children that watch and learn, “Do as I say, not as I do.” If the children are led astray by such planters of doubt, then how can they lead a flock to find Yahweh in marriage? They will reap sheaves of weeds. That is dry bones saying the holy water of Yahweh is global warning and causing destruction of a natural environment where lizards and snakes love the dry wilderness. They see only the physical, never the spiritual. Israel split and fell just as has Christianity, because the priests of Yahweh have lost their way. Marriage to Yahweh and becoming His elohim [angles in the flesh, or Saints] is the only way to harvest a crop that isn’t only weeds.

Language, Ruth, Teaching

Ruth 1:1-18 – The love of Naomi and Ruth

January 1, 2026 R. T. Tippett Leave a comment

In the days when the judges ruled, there was a famine in the land, and a certain man of Bethlehem in Judah went to live in the country of Moab, he and his wife and two sons. The name of the man was Elimelech and the name of his wife Naomi, and the names of his two sons were Mahlon and Chilion; they were Ephrathites from Bethlehem in Judah. They went into the country of Moab and remained there. But Elimelech, the husband of Naomi, died, and she was left with her two sons. These took Moabite wives; the name of the one was Orpah and the name of the other Ruth. When they had lived there about ten years, both Mahlon and Chilion also died, so that the woman was left without her two sons and her husband.

Then she started to return with her daughters-in-law from the country of Moab, for she had heard in the country of Moab that Yahweh had considered his people and given them food. So she set out from the place where she had been living, she and her two daughters-in-law, and they went on their way to go back to the land of Judah. But Naomi said to her two daughters-in-law, “Go back each of you to your mother’s house. May Yahweh deal kindly with you, as you have dealt with the dead and with me. Yahweh grant that you may find security, each of you in the house of your husband.” Then she kissed them, and they wept aloud. They said to her, “No, we will return with you to your people.” But Naomi said, “Turn back, my daughters, why will you go with me? Do I still have sons in my womb that they may become your husbands? Turn back, my daughters, go your way, for I am too old to have a husband. Even if I thought there was hope for me, even if I should have a husband tonight and bear sons, would you then wait until they were grown? Would you then refrain from marrying? No, my daughters, it has been far more bitter for me than for you, because the hand of Yahweh has turned against me.” Then they wept aloud again. Orpah kissed her mother-in-law, but Ruth clung to her.

So she said, “See, your sister-in-law has gone back to her people and to eloheha her gods; return after your sister-in-law.” But Ruth said,

“Do not press me to leave you or to turn back from following you! Where you go, I will go; Where you lodge, I will lodge; your people shall be my people, and welohayik elohay your gods and my gods. Where you die, I will die—there will I be buried. May Yahweh do thus and so to me, and more as well, if even death parts me from you!”

When Naomi saw that she was determined to go with her, she said no more to her.

——————–

This is the Track 1 Old Testament reading selection to be read aloud on the twenty-third Sunday after Pentecost [Proper 26], Year B, according to the lectionary for the Episcopal Church. If the individual church is on the Track 1 path for Year B, then this will be accompanied by a singing of Psalm 146, where David wrote, “Yahweh loves the righteous; Yahweh cares for the stranger; he sustains the orphan and widow, but frustrates the way of the wicked.” That pair will precede a reading from Hebrews, where Paul wrote, “When Christ came as a high priest of the good things that have come, then through the greater and perfect tent (not made with hands, that is, not of this creation), he entered once for all into the Holy Place.” All will accompany the Gospel reading from Mark, where we read, “One of the scribes came near and heard the Sadducees disputing with one another, and seeing that Jesus answered them well, he asked him, “Which commandment is the first of all?”’

I wrote about Ruth 1:1-18 back in 2018, the last time it came up in the lectionary cycle. I posted my views on my website at that time, which has since been shut down. The posting, however, can be view on this website, by clicking on this link. I did a thorough breakdown of the name meanings found in this reading; and, I explained how names help one gather deeper insight from all Scriptural readings of this sort. My views then of Ruth’s story became a metaphorical prophecy of modern times, which I doubt has ever been explained as such elsewhere. I stand behind that analysis firmly and welcome all readers to read what I wrote then. That can be compared to what I will now add. I will make observations that will align Ruth to the other readings for this Sunday. Please let me know your views.

In 2018, I was not focused on the mistranslations in Old Testament text into English. I now see the importance of pointing those errors out. In the above translations [from the NRSV], you will note that I have placed in bold font the proper name “Yahweh,” which is clearly written. This specific name has been reduced by translators [more than just the NRSV] to say “the Lord.” Without realizing Yahweh was the One God of Israel, “in the days when judges ruled,” one can easily get confused and think “the Lord” was one of the “gods” of the Moabites, where they had too many “lords” to name [in this story]. That polytheism is further masked when the translators take the plural words that are formed from the plural root “elohim” and pretend they say “your God” and “her God” and “my God.” I have restored the transliterations of the Hebrew, because all that is written there tells of “gods,” with those actually being the “lords” of the flesh that people worship, rather than Yahweh.

Because I did such a deep interpretation of Ruth in 2018, I will try not to repeat all that I wrote then. My focus now becomes relative to the specific naming of Yahweh, as the truth of Naomi’s story is her soul was married to Yahweh. That made her soul in the flesh become a Yahweh elohim. Her references to her daughters-in-law, relative to “her gods” (her elohim) and “your gods” (your elohim), in the verses with Naomi saying “my gods” (my elohim) the elohim must be understood as the possession of a soul within its flesh, with a soul (as an eternal entity) being the “god” (in the singular – an el) of one’s flesh. All who were like Naomi had the same divine possession of their souls through marriage to Yahweh. As such, “my gods” becomes a statement of “my people who are Israelites,” where the name “Israel” means “One Who Retains Yahweh as one of His elohim.” Thus, “my gods” is stating the difference from calling any old “god” mine [saying “the lord”] and specifically naming Yahweh mine [saying “Yahweh”].

In 2018, I mentioned the element of Naomi and Ruth being female characters of the Old Testament, which makes them be used by female priests as a reflection of lady Christians, which is bogus crap. I said the story of Ruth must be seen in all who read this story, both men and women, because one’s “god” of the flesh (one’s soul) has no reproductive parts. All should read Ruth and come to the realization that every he or she Christian reading this story must realize one’s own personal need to find a most holy Husband, which is Yahweh. This means the story is clearly stated to be about the need to find that Husband, in order to survive. The elements of famine and death without heirs are all worldly limitations. Divine marriage to Yahweh is the only way to withstand the harshness of the material realm and have a soul gain eternal life.

In the Track 2 Old Testament reading, from Deuteronomy 6, we read: “Moses said: Now this is the commandment–the statutes and the ordinances–that Yahweh elohekem [“you gods of Yahweh”] charged me to teach you to observe in the land that you are about to cross into and occupy, so that you and your children and your children’s children, may fear Yahweh eloheka all the days of your life, and keep all his decrees and his commandments that I am commanding you, so that your days may be long.” That was the marriage vows between all Israelites and their Husband Yahweh. They were told to live up to that agreement and raise their children to love Yahweh and also marry their souls to Him. However, what happened? They maintained the agreement for forty years, and then they backslid and cheated on Yahweh for forty years, leading them to the brink of destruction. In those down times, judges would be sent to rescue them from a divorce agreement. That is called “a famine in the land.” The “famine” was caused by waywardness.

The Deuteronomy reading then becomes a direct link to the Gospel reading from Mark, as Moses proclaimed: “Hear, O Israel: Yahweh is elohekem, Yahweh alone. You shall love Yahweh eloheka with all your heart, and with all your soul, and with all your might. Keep these words that I am commanding you today in your heart.” That statement of love means divine marriage, with “Israel” being a statement of self – a soul in the flesh married to Yahweh. The sad thing about this is the NRSV translation cannot even say the name Yahweh. I had to restore the name, so love can truly be expressed. The poor translations are a sign that we too live in a “famine,” where spiritual food is non-existent for souls to feed on.

In the story of Ruth, when there are no longer any churches that can enhance one’s faith (through the deaths of all the menfolk, leaving the women husbandless), Naomi declared (basically), “It is every soul for itself.” She was going to die married to Yahweh, such that she welcomed death over having to pander to some half-baked religious views that were false and unsatisfying. She told her daughters-in-law to go back to find their own “gods” that could keep them alive on the material plane for forty more years or so. Maybe if they survive, then they will find their souls finding a return of spiritual food, so they can be led to marry Yahweh (not some lesser god or gods). All of this is because there is no longer love of Yahweh, as seen by the words of the Old Testament being stripped bare of Yahweh’s name (in English versions).

The words of Paul that tell of the high priest being Jesus, such that he enters the tabernacle of flesh; and, instead of animal blood he sacrifices his blood. This reflects Naomi saying she has already given birth to sons and is too old to bear more children, much less attract a new husband. It is the children Moses said must be raised to keep the Spirit of Israel alive, away from famine and death. When Ruth held onto Naomi, Ruth was a Gentile woman [all non-Israelites of the world, including Jews then and Jews now] that had found a Saint, whose God was the truth. Ruth did not want to simply stay alive via service to some lesser gods; she wanted to marry Yahweh. This becomes a story of love, where she was willing scarified her own blood to be filled by the blood of Jesus, the Son of Yahweh.

This then leads to the Gospel reading from Mark, where the trick question posed to Jesus was, “What is the most important law [out of over six hundred listed]?” Jesus told them what they knew, which came from Deuteronomy 6, but added the love your neighbor as yourself, which could have been stated as, “And then there is the Naomi rule, where even Gentiles who want to marry their souls to Yahweh have that right.” This means Jesus told the ones who were like a famine on the land, keeping all the Jews from becoming true Israelites, they were why all the Israelites of Israel and Judah were scattered all over the known world. The most important Law is fall in love with Yahweh, marry your soul to His Spirit, be reborn as His Son, and then let the whole world know the same love is available to them too.

This makes Naomi become metaphor for the love of Yahweh. It makes Ruth metaphor for marriage to Yahweh, as a soul that refuses to turn away from Yahweh, fearing evil elohim, as we read in Job. Again, I urge all to read what I published in 2018, as the story told in Ruth is like a parable that is highly symbolic and difficult to see with eyes that are not in love with Yahweh. Naomi is the story of commitment; but Ruth is the story of love and marriage; and, that is offered to those of all nations and all peoples, as long as they cut their ties to their “gods.”

As an optional reading to be read aloud on the twenty-third Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is to marry into the true holy family of Yahweh. The seed of faith taking root within one’s soul becomes the strength one needs to withstand all spiritual famines without. It is, like we read last Sunday in Psalm 126, the stream of divine love from the outpouring of holy Spirit, which returns life to the Negev. Famine is the result of drought; but an oasis in the middle of the desert is due to deep waters that find a way to surface. True Christianity is being that source of eternal life that can be shared with others in ministry. Ruth is the metaphor for all who become true priests of Yahweh, refusing to turn away from living waters that are sourced in spiritual love.

Explaining the Readings

Tag Archives: Ordinary time after Pentecost

Psalm 104:1-9, 25, 37b – Kneels my soul to Yahweh

Mark 10:35-45 – Wanting to sit at the left and right of Jesus

Psalm 91:9-16 – Knowing the name Yahweh

Job 42:1-6, 10-17 – Happy days are here again!

Jeremiah 31:7-9 – Mourning turned to joy

Hebrews 7:23-28 – Not prevented by death from priestly duties

Mark 10:46-52 – Blind to the truth but still having faith

Psalm 34:1-8, (19-22) – Kneeling at the altar of divine marriage

Psalm 126 – The streams of the Negev

Ruth 1:1-18 – The love of Naomi and Ruth

The Episcopal Lectionary Discerned