I will sing praises lelohay while I have my being.
2 [3] Put not your trust in rulers, nor in any child of earth, *
for there is no help in them.
3 [4] When they breathe their last, they return to earth, *
and in that day their thoughts perish.
4 [5] Happy are they who have se-el of Jacob for their help! *
whose hope is in Yahweh elohaw;
5 [6] Who made heaven and earth, the seas, and all that is in them; *
who keeps his promise for ever;
6 [7] Who gives justice to those who are oppressed, *
and food to those who hunger.
7 [8] Yahweh sets the prisoners free;
Yahweh opens the eyes of the blind; *
Yahweh lifts up those who are bowed down;
8 [9] Yahweh loves the righteous;
Yahweh cares for the stranger; *
he sustains the orphan and widow,
but frustrates the way of the wicked.
9 [10] Yahweh shall reign forever, *
elohayik, O Zion, throughout all generations.
Hallelujah! [Praise Yah!]
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This is the accompanying Psalm that will be read aloud in unison or sung by a cantor, if an individual church is following the Track 2 path set for the Ordinary after Pentecost season. As a Track 2 accompaniment, it will follow the reading from First Kings, where it is written: “Elijah said to [the widow woman], “Do not be afraid; go and do as you have said; but first make me a little cake of it and bring it to me, and afterwards make something for yourself and your son. For thus says Yahweh elohe of Israel: The jar of meal will not be emptied and the jug of oil will not fail until the day that the Lord sends rain on the earth.” That pair will precede a reading from Hebrews, where Paul wrote, “Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him.” All will accompany the Gospel reading from Mark, where the Apostle wrote: “[The scribes] devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.”
Psalm 146, as I have stated before, is an important Psalm of David. In the Year B schedule, it is read on the fifteenth, the twenty-sixth and the twenty-seventh Sundays after Pentecost [Proper numbering]. It is also read twice in the Year B schedule, and partially once in Year A. As this is Proper 27, this same Psalm 146 was read last Sunday. The difference is last week it was Track 1, while now (and on Proper 15) it is Track 2. All of the changes made in the above text were presented the two times before, so nothing has changed there. The only difference now is this same Psalm of praise is applied to the story of Elijah and the widow woman who Yahweh promised would provide for Elijah.
When this is seen as an accompaniment for First Kings seventeen, this is the first chapter where Elijah is mentioned in the Holy Bible. While Elijah is identified as “Elijah the Tishbite,” a name that says “Elijah the Returnee,” it should be seen that Elijah was a judge returned to Israel, at a time when famine was great upon the land. Seeing this in that Old Testament reading makes it clear that David was prophesying by song about all who were judges [as was David] and prophets [as was Elijah], because all would have their souls married to Yahweh and praise Him mightily. This is relative to the first and last words of this song being “Hallelujah!” which means, “Praise Yah!”
In verse two the aspect of “life” or “living,” from the transliterated “bə·ḥay·yāy,” meaning “while I live,” sings praise to the eternal life promised a soul by divine marriage. It is this presence of Yahweh within, One with one’s soul, that makes a soul be experiencing the eternity of heaven while in a body of flesh. Because one is giving life to such dead matter, one has become one of Yahweh’s elohim. Thus, David sang the same praise as would Elijah, where the Hebrew word “lelohay” says “to my [being one of the] elohim.” The “my” becomes a statement of divine possession, which means a soul has fully submitting itself [a “self” is a “soul”] to Yahweh. Thus, “while I have my being” is a statement that says one will serve Yahweh as one of His elohim “for as long as my soul inhabits a body of flesh.” This must be seen as how Elijah could hear the voice of Yahweh speak to him, telling him to go to Zarephath.
Verse three then sings, “not to put your trust in nobility,” because those are only “sons of man,” not immortal or divinely married to Yahweh. In First Kings, Elijah confronted Ahab in the third year of drought. Ahab seems at times to see the divinity of Elijah, but his position as king and his marriage to Jezebel kept him from listening to Elijah. Ahab was merely a “son of man,” who would die in time, leaving no lasting legacy of merit. Thus, those who do not have souls possessed by Yahweh are unable to do anything more then shuffle matter around, usually only in ways that are only beneficial to themselves (temporarily).
Verse four then sings of reincarnation, when “departs” one from his or her body of flesh. Then the “spirit” or “soul” [“ruach”] “returns to the earth,” where “earth” equates to more flesh to be born. David sang this return ends any “plans” that might have been put in place prior to death. Keep in mind here how the Egyptians believed their nobility could return and pick up where they left off. In the case of Elijah, he died under a broom tree and then returned in the same body, without any need for mummification or special priestly chants or embalming fluids. Jesus did the same. This shows how David was led to see reincarnation as not being something mortals can control. Only souls married to Yahweh can return, as He sees fit.
Verse five then sings of those who have followed in the steps of Jacob, who wrestled with himself [a “self” equals a “soul”] and defeated the demon possessing spirit within him. His victory meant his soul was renamed “Israel” [a name meaning “He Who Retains Yahweh – as one of His elolhim”]. Thus, David sang the reward was the “hope” that comes from being one of “Yahweh’s elohim.” David was one, as a judge of the people of Israel [also named king], and so was Elijah.
Verse six then sings of Genesis 1, where thirty-two times is written that “elohim” made everything. The lack of Moses naming “Yahweh” in Genesis 1 was purposeful, as the “elohim” who made everything in the material realm were first created by Yahweh, in order to do the acts of His plan. This verse does not play directly into the Elijah story; but, Elijah, like David and all Yahweh elohim, are the creations of Yahweh. The “elohim” do not create divine wives of Yahweh; although they are the ones who demonically possess human souls, as Jacob knew.
Verse seven then makes a direct link to the First Kings story, where the famine in effect when Elijah was sent by Yahweh relates to the widow woman and her son being “hungry.” While “food” was scarce, the same word [“lechem”] means “bread.” This becomes metaphor for spiritual “bread,” which symbolizes the famine that was under the reign of Ahab and Jezebel. When David sang Yahweh “gives freedom to the prisoners,” this is the story of Elijah meeting the widow woman, who was picking up sticks to burn and make her and her son’s last meal. They were prepared to die and then release their souls from the prison of the flesh and the earthly realm. Elijah was sent by Yahweh to meet her needs, as her soul was one of Yahweh’s faithful.
Verse eight then sings of the “blind,” where this is less about not having physical sight, and more about refusing to see the lures of the material realm as the carrots on a stick or bait on a hook that attempts to steal souls for Satan. They are “blind” because their eyes are looking down, while they are “bowed down in worship of Yahweh.” This is metaphor for those who submit their souls in marriage to Yahweh, which is why David sang of “love.” It is that marriage that makes one be “righteous;” and, Elijah and the widow woman were in this classification of people.
Verse nine then sings of the rescue of the widow woman and her son, which tightly fits the story of Elijah in 1 Kings 17. As for the “wicked,” whose “ways will be turned upside down,” that will be found in the priests of Ba’al, who were imported by Jezebel and Ahab. Because Elijah would put them to shame and then death, Ahab and Jezebel swore to have Elijah killed. That did not work out the way they expected.
Verse ten then sings of the righteous being the ones who will always praise Yahweh and make sure His presence on earth is maintained through a line of “elohim.” Elijah would pass this Spirit onto Elisha, who Elijah would go find and tell. This verse sings praise for the lineage that keep judges remaining on earth to fight Satan.
As a Psalm that will be sung on the twenty-fourth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is the same as before, when this Psalm of praise has been sung. It sings of faith that comes from a soul being married to Yahweh and acting as His servants on earth. This is the purity of ministry, which is not a position of nobility, where someone is from a bloodline of wealthy who go to the best schools and wear the finest robes after graduation from the most elite seminaries (after multiple degree of education prior). Elijah, like David, was a true teacher because his soul praised Yahweh by doing whatever He led him to say and do.
On the day when Elkanah sacrificed, he would give portions to his wife Peninnah and to all her sons and daughters; but to Hannah he gave a double portion, because he loved her, though Yahweh had closed her womb. Her rival used to provoke her severely, to irritate her, because Yahweh had closed her womb. So it went on year by year; as often as she went up to the house of Yahweh, she used to provoke her. Therefore Hannah wept and would not eat. Her husband Elkanah said to her, “Hannah, why do you weep? Why do you not eat? Why is your heart sad? Am I not more to you than ten sons?”
After they had eaten and drunk at Shiloh, Hannah rose and presented herself before Yahweh. Now Eli the priest was sitting on the seat beside the doorpost of the temple of the Lord. She was deeply distressed and prayed to Yahweh, and wept bitterly. She made this vow: “Yahweh of hosts, if only you will look on the misery of your servant, and remember me, and not forget your servant, but will give to your servant a male child, then I will set him before you as a nazirite until the day of his death give him to Yahweh all the days of his life. He shall drink neither wine nor intoxicants, and no razor shall touch his head.”
As she continued praying before Yahweh, Eli observed her mouth. Hannah was praying silently; only her lips moved, but her voice was not heard; therefore Eli thought she was drunk. So Eli said to her, “How long will you make a drunken spectacle of yourself? Put away your wine.” But Hannah answered, “No, adonai, I am a woman deeply troubled; I have drunk neither wine nor strong drink, but I have been pouring out my soul before Yahweh. Do not regard your servant as a worthless woman, for I have been speaking out of my great anxiety and vexation all this time.” Then Eli answered, “Go in peace; welohe of Israel grant the petition you have made to him.” And she said, “Let your servant find favor in your sight.” Then the woman went to her quarters, ate and drank with her husband, and her countenance was sad no longer.
They rose early in the morning and worshiped before Yahweh; then they went back to their house at Ramah. Elkanah knew his wife Hannah, and Yahweh remembered her. In due time Hannah conceived and bore a son. She named him Samuel, for she said, “I have asked him of Yahweh.”
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This is the Track 1 Old Testament selection to be read aloud in churches following the Track 1 course in Year B, on the twenty-fifth Sunday after Pentecost [Proper 28], according to the lectionary for the Episcopal Church. If read, then it will be followed by an additional reading from First Samuel, which is the song of Hannah, including the verse: “My heart exults in Yahweh; my horn is exalted in Yahweh.” That set will precede the Epistle reading from Hebrews, where Paul wrote, “since we have confidence to enter the sanctuary by the blood of Jesus … let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.” All will accompany the Gospel reading from Mark, where it is written: “As Jesus came out of the temple, one of his disciples said to him, “Look, Teacher, what large stones and what large buildings!” Then Jesus asked him, “Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.”
I wrote about this reading selection the last time it came up in the lectionary cycle (2018) and I posted those views on my website at that time. A copy of that commentary can be read by searching this site. I welcome all to read what I wrote then, as everything presented is still valid as instructional today. I will state that in 2018 I was more trusting of the text read aloud in Episcopal churches, than I am now. I see a need to correct the translations so the truth can be known. In that endeavor, one will note how eleven times in this reading the proper name Yahweh was translated as (thus to be read aloud) “the Lord.” This reduces the value of the name Yahweh and should not be done. Additionally, verse eleven has been presented as the true Word, when it is a paraphrase. In that paraphrase the proper name of Yahweh is eliminated altogether, while adding the word “nazarite,” along with words that imply Hanna promised no consuming of alcohol. I have stricken out the false text and replaced it with a true translation into English. Finally, the words “adonai” and “elohim” have been obliterated in translation; so, I have restored the Hebrew text.
I will address these changes first. Then, I will add new insight into this reading selection, before showing how it fits into a theme established by the other reading selections for this Sunday. By reading my 2018 commentary and comparing it to todays, a better view of Scripture should be gained.
In my 2018 observations, I did not place focus on the names that appear in these selected verses. The names are always important to understand, as they add depth to the story. My primary reference for name meaning from the Holy Bible is Abarim Publications. The first name is “Elkanah” [or “El-kanah”], which means, “God Of Jealousy, God Of Zeal.” Strong’s translates this as meaning “God has created” or “God has taken possession.” Elkanah is the husband of Peninnah and Hannah. The name “Peninnah” means “Curler, Coral, Pearl.” The name “Hannah” means “Graciousness.” Then there is the name of Eli, who was the high priest of Shiloh; and, his name means “My God, (Yah is) High.” The name of the child that would be born is Samuel, whose name means “Name Of God.” The names of the places mentioned: Shiloh and Ramah, respectively mean: “Tranquility Town” and “Lofty Place.” In these name, I want to place focus on the three men, all of whom contain “el” in their names, which ordinarily translates into English as “God,” in some form.
According to the Wikipedia article entitle “Elkanah” the following is stated [under the heading: Lineage], “According to the Priestly Code/Deuteronomic Code only Aaronic priests/Levites (depending on the underling tradition) were permitted to perform these actions, and simply being a nazarite or prophet was insufficient.” This means that Elkanah was a Levite and a priest, able to make sacrifices in the Tabernacle in Shiloh. Eli was the high priest at that Tabernacle; and, Samuel would be left by Hannah with Eli to be trained to be a priest of that Tabernacle. As such, the inclusion of “el” in their names is not coincidence or happenstance. All three men must be considered to be “elohim” of Yahweh, which means His priestly servants, with all being Levitical obligations of their parents to be submitted into service to Yahweh. thus, they were given those names with divine purpose.
As for Elkanah, when “God” is retranslated to say “an el of Yahweh,” or “one of Yahweh’s elohim,” this makes the name say he took this service to Yahweh with fervor. The Strong’s translation that says his name means “God has taken possession” clearly becomes a statement of his soul having married with the Spirit of Yahweh, so that Spirit is the possessing factor that leads Elkanah’s life. He was without a doubt a most holy man. This would be why each year he traveled to Shiloh with his family and sacrificial animals, to offer blood to Yahweh as a sin offering. One could see this as a Passover observance, so the angel of death would not take their souls away from Yahweh. One can presume that Elkanah was the firstborn son of his parents. The Wikipedia article says the Talmud lists Elkanah as a prophet, making him be on the same list with Moses.
When this is realized here, the name from the last two Sunday’s readings from Ruth say that Naomi’s husband, Elimelech, was a priest of the Tabernacle, as a first born male son, who left Judah because he could be a high priest wherever he went, not wishing to serve wayward peoples as one who would offer sacrifices to redeem their sins. His name would then say he was one of Yahweh’s elohim, to whom his whole body and soul was a nation unto Yahweh, with Yahweh his King. Additionally, it shows the first born son of Adam was named “Ab-el,”* a name that means an el born to serve the Father (Yahweh, not Adam). Thus, Abel offered animal sacrifices (blood to Yahweh), which pleases Yahweh and Cain was not allowed to do the same.
In the name Eli, we can also see the root in Elijah, showing that both men were designated by their parents to serve Yahweh. The name “Elijah” means “My God Is He” or “God Is Yahu” (where “Yahu” is “Jehu,” meaning “Yah Is He”) thus, “Elijah” means “I am possessed by Yahweh as one of His elohim.” The same is implied in the name Eli, as “I am a possessed elohim (of Yahweh).” This means Eli was a true high priest, as he was not just holding down a day job (like so many priests in Christian churches today), so when he heard what Hannah said about her prayer, he was not just sprinkling some holy water on her and handing her a wafer to eat when he said, “Go in peace; welohe of Israel grant the petition you have made to him.” Those words were Yahweh speaking through His servant Eli.
In the use of “welohe,” which is a combined form that adds “and” to “elohim,” Eli said, “and I say “Go in peace” as one of Yahweh’s official hands on the earth, one of His elohim, who Retains Yahweh as His elohim [the meaning of “Israel”]. This was Yahweh telling Hannah her silent prayer was heard; and, after Eli had spoken as a human guard of the Tabernacle in Shiloh, insulting Hannah by using his human brain, Yahweh is now apologizing for him, to you. This change in demeanor needs to be seen as an elohim not always being the best representative of Yahweh as could be; but it shows Yahweh will access His servants in times of need.
In the naming of Samuel, having previously in Year B read about his role with David and Saul, we realize he was a more attentive elohim of Yahweh. The name Samuel also means “Heard Of God,” which is why we read Hannah saying the reason for the name given is “I have asked him of Yahweh.” That specifically names “Yahweh,” while saying “Samuel” means “Heard Dedication to Yahweh, to be one of His elohim.” Samuel was able to hear the voice of Yahweh, unlike Eli. Eli had Yahweh speak through his lips, but his inability to hear Hannah’s prayer, only seeing her lips move, he was unable to hear divine communications. Samuel was able to hear Yahweh’s voice, therefore able to convey Yahweh’s messages, just as was Jesus [a name meaning “Yah[weh] Will Save]. It should be realized that Samuel would be the last judge of the Israelite people, before David. Eli would fail Yahweh because he could not punish his mortal sons (both priests); and, Samuel also had sons who were not able to be divine as was his soul.
In the translation that I have stricken through, as it is not written in the Hebrew text [checking multiple Hebrew references], the words written as “then I will set him before you as a nazirite until the day of his death. He shall drink neither wine nor intoxicants, and no razor shall touch his head,” they are a paraphrase. What is written is a promise to “give a male son to Yahweh [not written in translation as “the Lord”] for as long as he lives. The aspect of “He shall drink neither wine nor intoxicants” is also not written. These are the translators assuming Hanna promised her son to be dedicated to a “nazarite” life, where these traits are stated in Deuteronomy 6. As the Wikipedia article on Elkanah states, relative to being “a nazarite,” that is merely a physical expression of one’s beliefs, not a guarantor of one’s soul in marriage to Yahweh. So, lots of Jewish priests can not trim their beards or heads and abstain from drinking alcohol, while not being able to do blood sacrifices in the Temple. That alone does not make them Yahweh elohim.
In this reading from First Samuel, the element of being able to hear the voice of Yahweh is missing. Eli could speak for Yahweh, through divine possession of his soul by Yahweh. He therefore offered a prophecy that would come true. The reading from Daniel, as the Track 2 Old Testament offering, tells of Yahweh speaking to Daniel in a dream. Coming from Daniel’s twelfth (and last) chapter, Daniel was no longer the young prophet who won the trust of Nebuchadnezzar, as he was old in years. His dream vision with audio matches the prophecy of Joel, who said, “Your old men will dream dreams.” The point is one who is an “el” of Yahweh [“Daniel” means “Judge Of God” or “God Is My Judge”] is a conduit of prophecy, due to the marriage of one’s soul to Yahweh and a commitment in marriage to serve Yahweh wholly.
The prophecy spoken to Daniel by Yahweh is seen as an “End Times” prophecy, such that the theme stated in that reading is related to a them stated in John’s Apocalypse. In the same way, when Paul writes in Hebrews about a “second coming,” people who do not have their souls married to Yahweh see lips moving, but cannot hear the truth. Christians who wait until the End Times for Jesus to return are missing the fact that Jesus has already returned in Apostles and Saints for two thousand years. The prophecy of Daniel is them speaking of their ignorance to hear the truth and let Yahweh speak through those silent lips.
In the Hebrews reading that accompanies this reading from First Samuel, Paul quoted Jeremiah 31:33, where the Hebrew that would have been written by Paul [the letter is named “Hebrews”] would have said in an English translation: “But this covenant that I will make with the house of Israel [“He Who Retains Yahweh as one of His elohim”] after days, those speaking as Yahweh, “I will put my law in their mind and written on their hearts, and they will be My elohim and they will be My people.” The English translation from a Greek reproduction of the Hebrew written by Paul becomes translators trying to read the lips of Paul, thinking whoever wrote this Hebrews epistle must have been drunk on new wine. They totally miss the truth that was told and set before them.
In the Gospel reading from Mark, where Jesus told his disciples of major changes to come to the Temple of Jerusalem and those who called themselves believers, Christians today read those English translations and think of the End Times, making this Gospel selection be more in-line with the reading from Daniel. They fail to see the misunderstanding of divine text, in the same way Eli did not hear what prayer Hannah was speaking to Yahweh. The lesson to be learned from Eli is he let Hannah speak, after he ridiculed her wrongly. When he heard what she said, Yahweh flowed through his being and gave a blessing to Hannah. Certainly, Eli learned from his mistake. Hopefully modern Christians can do the same.
As a reading to be read aloud on the twenty-fifth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to pray to Yahweh and offer one’s soul up in marriage to Him. Then, one needs to look for the sings and listen to the voice of Yahweh coming to oneself [a “self” equals a “soul”] and hear Yahweh answering prayers. One is not put into the worldly realm to be given special privilege over others. Hannah was mistreated for years because she was barren. She prayed to be fertile, where the symbolism for a reader today is to stop crossing your legs [proverbially], asking Yahweh [“the Lord” to fake Christians] for everything in the Wish Book, while doing nothing to help anyone other than oneself. Until one becomes a Yahweh elohim, one is refusing to hear the voice of Yahweh and have faith in Yahweh. One cannot enter ministry as less than a Yahweh elohim, as only Yahweh can lead one to do His Will and bring others to do the same.
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* The name “Abel” is not read in this manner. It is instead translated as “Habel” or “Abel,” as one word, either meaning “Vanity, Breath” or “Stream.” The first two are stated to be the meaning of the son of Adam.
[5] Those who were full have hired themselves out for bread,
but those who were hungry are fat with spoil.
The barren has borne seven,
but she who has many children is forlorn.
[6] Yahweh kills and brings to life;
he brings down to Sheol and raises up.
[7] Yahweh makes poor and makes rich;
he brings low, he also exalts.
[8] He raises up the poor from the dust;
he lifts the needy from the ash heap,
to make them sit with princes
and inherit a seat of honor.
For the pillars of the earth are Yahweh‘s,
and on them he has set the world.
[9] “He will guard the feet of his faithful ones,
but the wicked shall be cut off in darkness;
for not by might does one prevail.
[10] Yahweh! His adversaries shall be shattered;
the most high will thunder in heaven.
Yahweh will judge the ends of the earth;
he will give strength to his king,
and exalt the power of his anointed.” [פ]
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This is the accompany reading that falls in the category of a “Psalm” because it is a song of Hannah. It therefore will be read aloud in unison or sung by a cantor on the twenty-fifth Sunday after Pentecost [Proper 28], Year B, according to the lectionary for the Episcopal Church. It will follow the story of Hannah in First Samuel, which says, “Her rival [‘sister wife’ Peninnah] used to provoke [Hannah] severely, to irritate her, because Yahweh had closed [Hannah’s] womb.” This set will be read loudly in churches following the Track 1 path and precede the Epistle reading from Hebrews, where Paul wrote, “Let us hold fast to the confession of our hope without wavering, for he who has promised is faithful. And let us consider how to provoke one another to love and good deeds, not neglecting to meet together.” All will accompany the Gospel selection from Mark, where it is written: “For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs.”
The above translation, which the Episcopal Church says comes from the NRSV, is presented without verse numbers supplied [for whatever reason, since the NRSV supplies verse numbers]. I have placed the appropriate verse numbers in bold type, within brackets. In addition, there are nine times the proper name “Yahweh” was translated by the NRSV as “the Lord.” That is not the meaning; so, I have restored “Yahweh” in bold type. In verse three, Hannah wrote “Yahweh” twice, but the second time is changed by the NRSV to say “and by him.” This is a lie. So, I have restored the name “Yahweh” in bold type, within brackets. Next, a Hebrew word is translated as “strength,” when the word written means “horn.” I have stricken out the bad translation and replaced it with “horn.” Finally, in verses two and three are uses of “kelohenu” and “el,” both of which were translated by the NRSV as a capitalized form of “God.” That too is wrong; so, I have restored the Hebrew text as written. All will be explained in the verse-by-verse breakdown I will now add.
In verse one, I have stricken out the translation that says “strength.” I have done this because the Hebrew word written is “qeren,” transliterated in the text as “qar·nî,” with the meaning being “my horn.” While the use is acceptable as a figurative word denoting “strength,” such as a ram’s horn reflects that, one cannot think Hannah all of a sudden got big muscles because Yahweh answered her prayer and allowed her to get pregnant and deliver a son named Samuel. Thus, the word is used to denote a “horn” that is used as “an oil flask.” This means Hannah praises the fact that her soul had been anointed by Yahweh, so she became “raised up, on high, or exalted” because “Yahweh” became the possessor [“my”] of her soul, through an outpouring of His Spirit. The “strength” she needed to become pregnant was from “Yahweh.”
In the same first verse, the use of “leb,” transliterated as “lib-bi” (adding the possessive as “my” to “heart”), states the reality that this word reflects on the “inner being, mind, and will.” The “inner being” is the soul. This means Hannah pronounced: “my being rejoices Yahweh.” [Nothing is written that adds a preposition to “Yahweh,” such as “in”]. This says the presence of Yahweh with Hannah’s soul immediately became an elevation of spirit that led to singing songs of praise and thanksgiving. This explains why this song is written. The words flow forth from the “horn” of Yahweh then within her being.
When this view of “horn” is realized, then the continuation of verse one says the rejoicing of words that flow from Yahweh through Hannah come out her “mouth.” Without expressing words, Hannah’s “mouth” made a “smile.” This smile becomes an expression of happiness that cannot be removed, even when in the presence of “enemies.” It is a constant elation that is caused by the outpouring of Spirit from Yahweh, which made Hannah smile with rejoicing because she had her prayer answered by Yahweh.
The conclusion to verse one is poorly stated as “because I rejoice in my victory.” While Hannah was happy being a mother, the Hebrew states, “because I rejoice in your salvation,” where the “your” is a designation of Yahweh. The root Hebrew word for “salvation” is “yeshuah,” which should be seen as the root of Jesus’ name, with the name “Jesus” meaning “Yah[weh] Saves.” Rather than read this as Hannah flaunting her “victory” in the face of others, as “my salvation,” nah nah nah nah nah; it should be sung as her not only having conceived a male son (Samuel), but her soul had been promised salvation by the possession of Yahweh’s Son merged with her soul. This proclaims she was reborn herself, as Jesus within her soul.
Verse two is then misleading to show Hannah singing, “There is no holy one like Yahweh.” While that is a truth that can certainly be assumed, it is not what is written. The literal translation of the Hebrew says, “nothing is sacred Yahweh.” There is no comparison to be made [such as “like”]. The clear statement is “nothing is sacred” or “nothing is holy.” The name “Yahweh” is then a statement by itself of holiness. Thus, the intent and meaning is Hannah avowing that “no one is sacred” unless his or her souls have married “Yahweh.” Only by divine marriage of a soul to Yahweh’s Spirit can the holiness of Yahweh be expressed in the material realm. It says all flesh is “nothing;” and, without Yahweh married to a soul (a natural state of being from birth), this says “no one is holy.” Only a divinely led soul can emanate holiness through dead matter; and, such a soul must have come into union with Yahweh.
That is the meaning of the following words that sing, “none besides you,” which must be known that the word translated as “besides” also means “except.” Anyone who is without Yahweh is unholy and not sacred (a natural state of being from birth). This means people can dress up like priests all they want; but if their souls are not married to Yahweh, then they are “except” or “not” holy or sacred. Thus, verse two then concludes by singing that a truly sacred one becomes “a rock” of stability and certainty, when that soul has been transformed into one of Yahweh’s elohim – His angels in the flesh, or His “gods” given His powers on earth.
When verse three is shown to translate as saying, “Talk no more so very proudly, let not arrogance come from your mouth,” this hints at what Hannah actually said. The literal translation repeats the word “gə·ḇō·hāh” [root “gaboah”], which translates as “high, exalted.” This repetition is omitted by translating it as “very proudly.” The words written literally sing, “not many speak high exalted , let come no arrogance from your mouth ; for el of knowledge Yahweh , no not are measured deeds .” This says first that the vast majority of Israelites were designated as high priests, who could speak the word of Yahweh truly. Next, it says no true high priest – a Saint – will ever speak as if their egos proudly say, “I speak for God, when I say!” That arrogance is a sign of a liar. No true Saint speaks as if he or she is Yahweh, as they are all mere servants who have no “I” to be arrogant about.
This is where the use of “el” must be read in the lower case, as a “god,” not as Yahweh. If Hannah was referring to Yahweh, she would have written that proper name. The “god of knowledge” is a Saint who is one of Yahweh’s elohim, who speaks the truth that flows through his or her mouth, as a servant to Yahweh. This makes them appear to be “gods,” but they are not; and, they will not make that claim. This is why Hannah wrote a double negative – the first in brackets and the second in parentheses – saying “no not” as to this assumption that an “el” is “God.” The only measure of Yahweh is found in humans whose souls have married Yahweh, so His Spirit has them perform “deeds” that are impossible without Yahweh in their beings.
Verse four then fairly accurately sings, “The bows of the mighty are broken, but the feeble gird on strength,” as this relates to the “no not” statement prior. It says those who pretend to be the “archers” of Yahweh, as His priests in tabernacles, they will not know the truth of Scripture. They will bend the truth to suit their feeble knowledge of divine Word, which is the only height possible to achieve, by the most advanced human brains. Those “bows” bend to the point of breaking, which is proved by their history of having said something means one thing, which then comes back as an arrow landing up their butts, proving to mean something completely different. The second half of this verse sings happily that all Scripture puts a “gird on strength,” by purposefully being written by souls married to Yahweh, so only other souls married to Yahweh will know the meaning, as “an el of knowledge.”
Verse five is misleading when shown to sing, “Those who were full have hired themselves out for bread, but those who were hungry are fat with spoil.” The literal translation sings, “satiated with bread have hired themselves out , and the hungry have ceased ; even the barren has brought forth seven , and she who has many children has become weak .” Because the story of Hannah portrays her sister wife, Peninnah, as a woman who had seven children with Elkanah, the meaning of seven goes beyond that microcosmic analysis. This verse is singing about the failure of all within the Tribes of Israel who pretend to be priests of Yahweh, when their souls refuse to marry and submit themselves to His Will.
The “full of bread” must be seen as brains that have been filled with the bread from heaven, which is the teachings of Moses. They have filled their brains with memorizations of words, while being spiritually barren of the meaning that comes from those words. Those Big Brains then make a profit from their intellectualism. Because they then teach emptiness to the children of Israel, they are no longer “hungry.” They lack hunger because of that weak sense of understanding that is taught.
Because Yahweh’s Creation was finished on the sixth day, He rested on the seventh day. This means the number seven symbolically states a time of rest has come to the Israelites, due to the weakness of the elders, unable to properly teach their children. This makes the feminine gender in “wə·rab·baṯ” – “she who has many” – reflects the wives of Yahweh [ALL souls in bodies of flesh claiming to be His children]. Those children she has given birth to in the Promised Land have become “weak” and “feeble,” completely due to them not having married their souls to Yahweh. This makes the modern lingo applied to “they who were full have hired themselves out for bread” be a perfect prophecy of the “selling of religion,” which is prevalent today; with today’s children likewise “feeble” in their faith.
Verse six is then shown to sing, “Yahweh kills and brings to life; he brings down to Sheol and raises up.” This needs to be seen not as Yahweh “killing,” so He can raise the dead, because all human flesh is death to begin with. Yahweh breathes in spirit [“rauch”] that animates that dead flesh, bringing life to dead matter. This that Hannah sings needs to be seen as Yahweh offering souls the choice to die of self-will and self-ego, in order to be married to His Spirit [become His wife]. Such self-sacrifice then assures a soul of eternal life, beyond the term limits of a body of flesh. All flesh is death in waiting, with death a certainty that comes when the eternal soul will be released. That release is for judgment, which is what happens in “Sheol.”
It is most important to realize that an eternal soul has three options after it has been released from a body of flesh that has died and is no longer able to sustain a place for a soul to reside. All options are based on Yahweh’s judgment. The first option is reincarnation, which is a soul being recycled into a new body of flesh. This says the soul did not marry Yahweh, therefore it had too many sins to allow it to become one with Yahweh for eternity. Reincarnation implies some sense of good works done will allow the soul a ‘second chance.’ The second option is banishment into the outer darkness and into the eternal fire of punishment. This implies the soul sold itself to Satan, doing sins that harmed other souls. This becomes an eternity of unavoidable torment. The third option is then salvation, when the soul had married Yahweh prior to death AND had served Yahweh as a Saint, leading other souls to find marriage to Yahweh as their path to eternal life. That option is the reward of one’s death of self, in submission to Yahweh. In that process, the death and resurrection is mirrored in one’s transformed life in the same flesh. Hannah was one so transformed, as before she had been barren, but then she was a mother whose soul knew Yahweh.
Verse seven is then shown to sing, “Yahweh makes poor and makes rich; he brings low, he also exalts.” This is a reflection of the death and rebirth that was stated in verse six. Yahweh lets one know how spiritually “poor” one’s soul is, with reincarnation being the best it can look forward to, without a spiritual transformation. A soul becomes “rich” by marriage to Yahweh and the added value His Spirit brings to a soul. One must reach the depths of human existence, which is where Hannah was when she prayed to Yahweh to listen to her plea and bargain to offer her son up as a priest of Yahweh. This song of thanksgiving says Hannah was “exalted” with her rejoicing, from having come to know Yahweh as His wife.
Verse eight is then shown to sing at first, “He raises up the poor from the dust; he lifts the needy from the ash heap, to make them sit with princes and inherit a seat of honor.” Here, the first segment says a soul is breathed into “dust,” which gives life to dead matter and allows it “to stand up.” The “poor” is a body of flesh with only a soul. The “ash” is then a symbolic statement about transformation, where the body of flesh has died of self [been burned to ash], so it has sought salvation through “need.” In the days when judges maintained the direction of Israel, to be “set among princes” means for Saints to be seen as the voice of Yahweh to lead the people. This makes a Saint be one “inclined” as the hand of Yahweh on the earth, such that such prophets would be recognized as being themselves the “seat of honor,” with Yahweh reigning within them as their King.
This then led Hannah to write, “For the pillars of the earth are Yahweh’s, and on them he has set the world.” This says those who serve Yahweh are his “pillars,” which means they are freestanding supports that connect heaven to the earth. In the story of Boaz and Ruth, the name “Boaz” means “Strength,” such that one of the two “pillars” outside the Temple of Jerusalem was named “Boaz.” Neither of those two pillars supported any physical structure above; but the pillar to the left was named “Boaz.” This is how the words of Hannah should be read. A Saint or Prophet is that support on earth that upholds the Word of Yahweh for all to see. Each should aspire to become one of Yahweh’s “pillars.”
Verse nine is then shown to sing, “He will guard the feet of his faithful ones, but the wicked shall be cut off in darkness; for not by might does one prevail.” In this is found a similarity to verse three’s presentation of “no not,” with the use of brackets and parentheses. Here, that translated as “faithful ones” is written “[ḥă·sî·ḏōw] (ḥă·sî·ḏāw),” with the repetition being of Yahweh’s “saints,” of his “pious, or kind” ones. The brackets and parentheses are marking unseen proof to these states of being. This becomes how a “Saint” cannot be determined by looks or appearances. Everything is unseen, as the brackets and parentheses indicate as asides or unspoken words.
These become “the feet” of Yahweh, as His pillars set upon the ground. They are placed on the earth as His guards of His Will. They do not need to be “guarded,” but the “wicked” do. The pillars of Yahweh on earth are sent to guard the children of Yahweh from being tricked by Satan to do evil deeds. Those are the deeds that come from “darkness,” which leads souls to eternal banishment from Yahweh. This leads to the final segment of this verse, which literally sings, “for no strength shall prevail man.” This says no “man” is capable alone to resist the influenced of Satan, thus not be tricked into wicked ways. Only when one’s soul has married Yahweh, so oneself has the strength of being a pillar of Yahweh on earth, can one resist the temptation of Satan and make his whispers become silent.
Verse ten is then shown to sing, “Yahweh! His adversaries shall be shattered; the most high will thunder in heaven. Yahweh will judge the ends of the earth; he will give strength to his king, and exalt the power of his anointed.” In this verse are more words presented in repetition, again placed within brackets and parentheses. The words repeated are “[mə·rî·ḇōw] (mə·rî·ḇāw)” and “[‘ā·lōw] (‘ā·lāw),” which draw from “rib” and “al” respectively. Those two words mean: “to strive, contend” and “upon, over, above.” This reflects a silent statement, which has been shown to be “His adversaries shall be shattered:’ but a better way of understanding this is as “those who shall contend against that from above.” These silent words follow the beginning words that loudly sing, “Yahweh shall descend.” The result will be the sound of thunder.
This verse of Hannah should be seen as similar to the words of John, who spoke of the voice of Yahweh that were heard by some, but not all. Those who could not hear the voice of Yahweh clearly said they heard thunder in the distance. That says they were not souls married to Yahweh, based on what Hannah wrote here. The meaning should be seen as a statement that when Yahweh descends to the worldly plane, His servants will clearly hear His voice of direction. Those directions will be to avoid or overcome those who contend against the truth of Yahweh, disbelieving in His presence over the people. This ability to hear and respond to that heard will then be how souls will be judged.
When Hannah wrote, “he will give strength to his king,” it should be remembered that Israel was not led by royalty at that time. We need to recall the name Elimelech means “An elohim whose King is Yahweh” [“God Is My King”]. This makes Hannah be saying the “king” of all who submit in marriage to Yahweh are those soul in submission to Yahweh as King. This is why Yahweh would tell Samuel, when he said the elders want a king to be like other nations, “I am their King.” One is not Israel [one “Who Retains Yahweh as one of His elohim”] if Yahweh is not one’s King. The strength of Yahweh is how one resists all temptations to sin and thus gains eternal life through salvation.
When Hannah’s song ends with the segment of words that have been translated as singing, “exalt the power of his anointed,” this is why I have stricken out “strength” in verse one and replaced it with “horn.” In these words is repeated the word “horn” – as “and exalt the horn of his anointed.” Again, the Hebrew word “qeren” is repeated and again it means a horn that is “used as an oil flask.” Here, it is most important to realized that one “anointed” by the “horn” of Yahweh becomes like David, and like all Saints who are souls married to Yahweh. It means His Spirit has been poured out upon those souls forever, which makes them be “Messiahs” or “Christs.” This song is a statement that Hannah was likewise a Christ of Yahweh, as Yahweh is the one who determines who His wives will be. Yahweh is able to Anoint the whole world, if the whole world were to submit to His Will.
As the accompanying song of praise to the First Samuel story of Hannah giving birth to Samuel, after having been barren, will be sung on the twenty-fifth Sunday after Pentecost. That is when one’s own personal ministry for Yahweh should already be well underway and easily understood as one’s own song of praise to Yahweh. The lesson that must be clear here is to be one of Yahweh’s Anointed, as a Christ, who is Jesus reborn. The warning is the world is led by those full of intelligence, which goes in one ear and out the other of the children listening to adult praise themselves and not Yahweh. This lack demands those like Hannah step forward and pray to things to change. The world is barren of spiritual food; and, it can only be revitalized by the presence of Yahweh in His wives on earth.
The Lord spoke to Daniel in a vision and said, “At that time Michael, the great prince, the protector of your people, shall arise. There shall be a time of anguish, such as has never occurred since nations first came into existence. But at that time your people shall be delivered, everyone who is found written in the book. Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Those who are wise shall shine like the brightness of the sky, and those who lead many to righteousness, like the stars forever and ever.”
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This is the Track 2 Old Testament selection that will be read aloud in churches following that path on the twenty-fifth Sunday after Pentecost [Proper 28], Year B, according to the lectionary for the Episcopal Church. It will be paired with Psalm 16, which includes the verse that sings, “For you will not abandon me to the grave, nor let your holy one see the pit.” That set will precede a reading from Hebrews, where Paul wrote, “We have confidence to enter the sanctuary by the blood of Jesus, by the new and living way that he opened for us through the curtain (that is, through his flesh).” All will accompany the Gospel selection from Mark, where it is written that Jesus said, “When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come.”
I wrote about this selection from Daniel the last time it came up in the lectionary cycle (2018),; and, I posted those views on my website at that time. Those opinions can be read now by searching this site. I firmly stand behind what I wrote then and I feel they are quite appropriate today and well worth reading. Because I have already stated those views, I will not go into depth repeating what I have already said I see in these prophetic words. I will briefly touch on some points I made then, while adding some fresh perspective, focusing on how this short reading from Daniel fits into the theme of all readings for this Sunday. I welcome all to read my 2018 post and compare it to what I will now add.
In my commentaries of this 2021 Year B, I have talked much about the meaning of elohim. This is a word that means an “angel,” simply because it was elohim who Yahweh used to create the Universe. The word “elohim” is written thirty-two times in Genesis 1, each time it is translated into English as “God” [when the word is clearly plural in number, meaning “gods”]. Before there was the creation of “man,” the “elohim” could not have had any physical form. The elohim took physical form in Genesis 2, when the combination of words – “Yahweh elohim” – is found written eleven time, each relative to the making of Adam. They are therefore angles of Yahweh, which are placed in human forms as divine souls. While Satan is also an “elohim” [Job twice says Satan appeared in a meeting of the “sons of elohim”], a human soul can be possessed by an elohim and not be divinely led. Therefore, a “Yahweh elohim” is how one determines who are the wives of Yahweh, as souls married to His Spirit, becoming His angels in the flesh.
In the analysis I did of the Track 1 Old Testament reading, about Hannah, I mentioned the many names that contained the word el. Here, again, we see a name that contains “el.” That name is “Michael,” which questions, “Who Is Like God?, What Is God Like?” Those translations take the word “el” and translate it into English as “God.” The proper translation of the name “Michael” should be this: Who Is Like Yahweh as one of His angels [elohim]? Or, Who Is Yahweh Like when He possesses a human soul in the flesh [an elohim as a Saint]? In this way, the name Israel was applied to the human soul in the flesh named Jacob, elevating his soul to be one Who Retains Yahweh as one of His elohim. That is the way “Michael” should be addressed in this prophecy.
In my 2018 analysis, I mentioned how these three verses in Daniel are linked to the introductory verses of John’s Apocalypse, which is done because this vision of Daniel is seen as a prophecy still unfulfilled, as it The Revelation of John. This is then a selected reading on this Sunday because Jesus spoke of end times, just as did Daniel. In this, it is most important to see that Jesus spoke to each disciple individually, even though they sat together as a collective. In that gathering, Judas Iscariot is among those to whom Jesus spoke individually, which was not the same outcome (his ‘end time’) that was to be, compared to the other disciples. This means the “end times” are specific to each individual soul in a body of flesh, as that is the only ‘end time’ that matters. Thus, all ‘end times’ prophecy must be read as a prophecy that is relative to one’s own soul, relative to when that soul is released for judgment upon death.
This brings up the difference Jesus pointed out (in a later teaching on Mount Olivet) between the sheep and the goats. The same differences in human souls, in particular those who all claim to have some beliefs in Jesus, because the difference is that between belief and true faith. This is how this Daniel reading must be read. Otherwise, one does not see anything spoken by Yahweh through one of His divine prophets as being applicable to oneself. It is always easier to say, “This is not the End Times [yet], so I don’t need to read this as important to me.”
When we read verse one beginning by saying “At that time Michael, the great prince, the protector of your people, shall arise,” this is not the reality of that written. The literal translation into English says, “and in time it shall stand up Michael the ruler great , it stands over the sons of your people”. Rather than a “prince,” this is the possessing Spirit of those souls married to Yahweh. Because Daniel was such a soul, the designation “your people” must be seen as all souls who will be like Daniel and have their souls married to Yahweh. This means “your people” will have all be truly known as “Israel” – those “Who Retain Yahweh as His elohim” – will then “rise up” to assume the name “Michael.” That “stance” will be when souls married to Yahweh will question all who claim to be Yahweh elohim [as Jews in captivity, which will include Christians born after Jesus], “Who Is Like Yahweh through divine marriage?”
To see this as a prophecy of these modern times, one then needs to understand the prophecy saying, “all who attain to written in the book” [which is translated by the NRSV as saying “everyone who is found written in the book”]. In my 2018 interpretation, I assumed this “book” to be the Akashic Record, which would be an ethereal listing of all history – past, present, future – which a divine angle, like Michael, could access. I now see this “book” as the “written” history of “your people” [Jews, and thus Christians], which is the Holy Bible. The prophetic portions of that “book written” would be the New Testament. Therefore, the prophecy shown to Daniel is saying the “time” would come when the “standing up of a spirit that questions, “Who Will Be A Yahweh elohim?” will refer to “all” who have done as the Gospels and Epistles have said, so they will be measured by who is Jesus reborn and who is not.
In the verse that states [NRSV], “Many of those who sleep in the dust of the earth shall awake,” this does not refer to past soul, whose bodies of flesh have been long buried. Instead, it refers to all who will be living, prior to death [a personal ‘end time’], where the metaphor says “dead men walking” (from “those who sleep in the dust of the earth”) will then become “alive” in Spirit (from “shall awake”). When the verse then continues to say, “some to everlasting life, and some to shame and everlasting contempt,” this means the deaths of some people claiming to be Christians [just as in the past there were Jews having the same ‘end times’ judgments] will find some truly are souls married to Yahweh, who had given birth to His Son Jesus [as written], so as Apostles or Saints their souls will find “eternal life” with Yahweh in heaven. Many others will find they had lived lies and their judgment will be continuous reincarnations, leading their souls to experience “eternal contempt” for Yahweh, serving self rather than Him.
The final verse then says [NRSV], “Those who are wise shall shine like the brightness of the sky, and those who lead many to righteousness, like the stars forever and ever.” In this, the word translated as “wise” means “prudent,” where the intent can be seen as a willingness to receive instruction from the Christ Mind and teach others. The “brightness of the sky” is the light of the sun, which shines as the truth of Yahweh, through the soul of Jesus resurrected within a Saint. They “teach” others, just as Jesus of Nazareth taught his disciples. Those who will truly be saved will be those who enter ministry as Jesus reborn, in order to save others. Therefore, those will “lead many to righteousness,” where the numbers of Saints born into the world over time [the past two thousand years roughly now] will be like the stars hinging light into the expanse of darkness.
In this reading being compared to the others, notice how the First Samuel reading tells of the past record (prior to Daniel’s old age), when the same ‘sheep and goats’ of Israel were shown as Eli and Samuel. Eli could not hear Hannah speaking to Yahweh and belittled her prayer as the utterances of a drunkard. Samuel would be her son, who she would leave with Eli to develop him into a high priest. Samuel would “stand up” to be a judge of the people. Eli would have two sons who were lousy priests; and, rather than punish his own sons for belittling the truth of an Israelite, he refused to do as Yahweh said, choosing to be judged as a failure. Both Eli and Samuel had personal ‘end times.’ One was rewarded, while the other was punished. This is the message of Daniel, shown as fulfilled in the past.
In the Hebrews reading, Paul quoted Jeremiah 31:33, where the words ‘written in the book” are translated into Greek with limitations, when are then further limited in a translation into English, so the original Hebrew of Jeremiah is not seen. We do not read Paul writing the name “Yahweh.” Instead, we read him quoting, “his is the covenant that I will make with them after those days, says the Lord: I will put my laws in their hearts, and I will write them on their minds.” Paul was writing this because the only way to have the law written in one’s heart and in their minds is to have their souls married to Yahweh and be Jesus resurrected, as the Christ Mind. The true measurement of what Paul wrote – “we have confidence to enter the sanctuary by the blood of Jesus,” where one’s real blood becomes the blood of Jesus by his soul being merged with one’s host soul, as his soul resurrected – will be as Daniel wrote. One claiming to believe in Jesus, while worshiping self over Yahweh, will be finding death brings “everlasting contempt.” Those who are truly Saints, as Jesus reborn, through divine marriage of their souls, they will have been sent into ministry as Jesus reborn and granted “everlasting life.”
As a parallel prophecy to that told by Jesus to his disciples, the Temple would be destroyed; but the Temple is not just a building. It represented a false religion where the Jews of that institution were the goats who would be separated and cast into the other darkness, where there would be gnashing of teeth. The sheep would be those, like the disciples, who Jesus warned, ““Beware that no one leads you astray. Many will come in my name and say, ‘I am he!’ and they will lead many astray.” Just like the last Sunday, when Jesus warned “Beware the scribes!” the same warning is there will be those who claim to serve Yahweh, when in fact they only sever themselves. They are the one who will lead others astray, rather than be Jesus reborn and lead others to righteousness. This becomes the future of this prophecy, which is always fulfilled and awaiting fulfillment, for as long as soul animate dead flesh.
For a reading that will be read aloud on the twenty-fifth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to read this prophecy as a personal prediction of your soul’s fate. The time to look into the distant future and say, “When Jesus comes again in the clouds” and “When the Rapture will punish all the evil creatures on earth and reward me” – who does nothing for anyone other than self – the reality is each and every human being has a soul that is on loan by Yahweh. When each soul is released at death [and all mortals will certainly die], then Yahweh will judge them for how long they had served Him as a submitted servant and wife. Those who have refused to see their name written in the book – the names Israel and Jesus – they will have brought on their own “everlasting contempt.” The time to hear the word and respond favorable, through self-sacrifice, is now. There can be no meaningful ministry for Yahweh without divine marriage and the resurrection of His Son with one’s soul. Without Yahweh’s Spirit, one is merely saying “I believe in Jesus,” when those lies will be revealed upon one’s ‘end time.’
As Jesus came out of the temple, one of his disciples said to him, “Look, Teacher, what large stones and what large buildings!” Then Jesus asked him, “Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.”
When he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, “Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?” Then Jesus began to say to them, “Beware that no one leads you astray. Many will come in my name and say, ‘I am he!’ and they will lead many astray. When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come. For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birthpangs.”
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This is the Gospel reading to be read aloud by a priest on the twenty-fifth Sunday after Pentecost [Proper 28], Year B, according to the lectionary for the Episcopal Church. This will follow one of two sets of Old Testament and Psalms (or song) that is either Track 1 or Track 2, depending on the course predetermined by an individual church. The Track 1 path will present First Samuel’s story of Hannah, which includes this: “[Hannah’s] rival used to provoke her severely, to irritate her, because Yahweh had closed her womb. So it went on year by year; as often as she went up to the house of Yahweh, [Peninnah] used to provoke her.” That will be accompanied by the Song of Hannah (from 1 Samuel 2), which sings, “The barren has borne seven, but she who has many children is forlorn. Yahweh kills and brings to life; he brings down to Sheol and raises up.” The Track 2 option will present from Daniel 12 this vision of the things to come: “There shall be a time of anguish, such as has never occurred since nations first came into existence.” That will be followed by Psalm 16, which sings, “But those who run after others [gods] shall have their troubles multiplied.” One of these two sets will precede a reading from Hebrews, where Paul wrote, “Let us hold fast to the confession of our hope without wavering, for he who has promised is faithful.”
I wrote about this reading the last time it came up in the lectionary cycle (2018) and I posted my views on my website then. That commentary includes pictures of the Temple of Jerusalem and the proximity of the Mount of Olives, from which Jesus explained the end times to his disciples. I made clear observations that are still valid at this time; and, I invite all readers to read that publication now. It can be accessed by clicking on this link. I will not change any of my views to present here now, as I will only add new light to this topic of the end foreseen by Jesus. It must be understood that what Jesus said has not only already happened, but it reflects an ongoing prophecy that speaks to all who claim to be Christians … past, present and future.
I made observations about the Temple of Jerusalem [Herod’s Temple] in my past commentary and the literal prophecy of Jesus was the destruction of that building, which was roughly forty years in the future. It needs to be understood that everything written in the Holy Bible is applicable at all times, no matter what history came and went and leaves people questioning if the Scriptures got some thing wrong, because the words don’t match the facts known. Everything is prophetic through metaphor; and, the metaphor of the beautiful building that was a reflection of Judaic self-worship would be destroyed. Not one brick of their belief system would be left standing as it was then. When Christianity is said to be the reason for a New Covenant, then Jesus speaks of that ‘shining building on a hill’ that also cannot stand without the plan being Yahweh’s elohim, with their cornerstone being the soul of Jesus resurrected within their individual souls. Souls in bodies of flesh are therefore the “stones” of true tabernacles unto Yahweh.
It also must be realized that when Jesus said, “Many will come in my name and say, ‘I am he!’ this is the truth of the advent of Christianity. It is Christianity that would destroy the Temple system of Judaism, so “not one stone will be left upon another.” The Romans who physically destroyed Herod’s Temple were not Christians. The “many who did come in the name of Jesus destroyed everything of value in a failed religion, failed race.
When Jesus then followed that statement of truth by saying, “they will lead many astray,” that is a mistranslation. Following a separate segment of words in Greek that say, “Egō eimi,” which is a statement of Yahweh that says, “I am,” which is the truth of possession by the Spirit of Yahweh, with Yahweh speaking through the lips of true Christians, Anointed by divine marriage and reborn as Yahweh’s Son, is a separate and subsequent statement that says, “kai pollous planēsousin.” That literally translates to say, “importantly many will be misled.” This has nothing to do with the truth of Christians being filled with the Spirit of Yahweh and saying truthfully, “I am.”
The spelling of “planēsousin” is the future active indicative, 3rd person plural, form of “planaó,” which means “to cause to wander, to wander,” (Strong’s Definition) and “I lead astray, deceive, cause to wander.” (Strong’s Usage) This is then a future state in the plural, as “they will cause to wander” or “they will be misled.” This becomes the future beyond the advent of true Christianity, when the Roman Church ceased the ministry of true Saints and turned Christianity into a business model, as an exact reproduction of the Judaic system that had been totally ruined. This needs to be seen as the ongoing warning that Jesus gave, stating first, “Beware that no one leads you astray.”
That warning was stated to all the disciples who sat on the hillside of Mount Olivet, as they looked down on the Temple below. One can assume that Judas Iscariot was sitting there listening to Jesus prophesy, so the message was as valid that evening as it is now. That warning is Jesus telling twelve men (therefore all who read his words forevermore), “Do not follow a leader to ruin. A leader will not take your soul to heaven. Only you can take your soul to heaven; but to do that, your soul has to marry Yahweh and submit totally to His Will. That includes having no say in anything, so Yahweh will speak truthfully through your lips, just like He does through mine now. Yahweh will say, “I am,” and it will be the truth. However, if you let someone tell you, “I am Jesus,” and you start walking behind that person, then you will be lead to ruin by a liar. So, beware that no one leads you astray.”
This is where I wrote in 2018 about the “ego” of “I” and human being worshiping self as a god. Christianity has fallen into idol worship by elevating popes to some false level of piety. Simply by putting on fancy robes and wearing a high hat and walking with some overblown shepherd’s hook, all of that regalia has made the statement, “Look at me! I am special!” There are mega-church ministers and televangelists who beg for money to do “God’s work,” when it is all about making themselves rich off ignorant people who are too lazy to not be led astray. It is the wolves knowing which of the flock is the weakest, thus the easiest to catch and feed off of. True Christianity is each soul given the expectation to submit fully to Yahweh AND ONLY TO YAHWEH and then minister to the seekers, showing them the truth, so they too can do the same and save their souls. It takes Yahweh elohim to do this; but the presence of true Yahweh elohim will lead to fakers. The fakers know to say the words that allow the lazy to be lazy, all losing their souls in the end.
In the verse that is translated to say, “For nation will rise against nation,” the Greek word “ethnos” is repeated. That word can equally translate as “a race, people,” with the word used to denote Gentiles often. When the following segment places focus on “kingdoms” [from “basileia”], to read “ethnos” as “nations” becomes repetitious and misleading. When “race” is seen as a sign” of the future times when everyone is being led astray, look at how the world began to divide along racial lines (including the religions that denote other religions much like Gentiles), where the Jewish “race” and the Arab “race” came after Jesus left [enter Mohammed] and then they discovered the darkest parts of Africa [not Nubia or Ethiopia], where the tribal system killed people nearby or captured them and sold them into slavery. The times when the world became more migratory and mixed have led to such pitting or races against other races; and, the Black Lives Matter pretense of modern America is just another “sign” of “race” being used in hostile ways.
In the part when Jesus said, “there will be famines,” it is important to see the recent reading options from First Samuel, relative to Elimelech and Naomi, and First Kings, relative to Elijah and the widow woman, both stories placed focus on “famine.” This has to be seen as not the repetition of drought, earthquakes, and wars on an earth, brought about because human beings exist and are like wild animals, but spiritual famine. The earthquakes and wars are both physical, but the aspect of religious upheavals and wars due to religions must be seen as being relative to the true form of Christianity being led astray, due to false shepherds and hired hands.
The last verse in this reading is translated to say, “This is but the beginning of the birthpangs.” In reality, only three words of Greek are written, after a period mark that followed “famines.” Those words are: “archē ōdinōn tauta.” Those words literally state, “beginning of birth pains these.” Certainly, this forces one to understand the meaning of “ōdinōn” and how “beginning of birth pains” are relative to all the conflict Jesus mentioned prior.
The Greek word “ōdinōn” is the genitive plural form of “ódin,” which means “the pain of childbirth, acute pain, severe agony, a snare.” This makes the Greek word “archē” important to be understood as also meaning “rulers, magistrates,” with “beginning” being in the temporal sense, as a starting point. This should be seen as a word referencing the laws of races and kingdoms, where it all begins with “rules” installed by “rulers,” which have nothing to do with birthing babies and everything to do with the pain a trapped animal feels, when in a “snare.” Thus, Jesus said all the things prior would be due to the “rulers” of the world bringing about all those “pains.”
To see this Gospel reading paired with the reading from First Samuel, when Hannah was ridiculed by Eli, this needs to be seen as a reflection of how little the leaders of Christianity will have become. Eli is a reflection of a priest who offers personal opinions about those whom he oversees, having little connection to Yahweh. When he saw how distraught his words made Hannah feel, as she was talking to Yahweh, not knowing she was being judged, Eli becomes a middle mad of useless abilities. Hannah talked directly to Yahweh and her prayer was answered. Eli felt he could get into trouble somehow, by insulting a woman, saying she was drunk. Had it not been for Hannah’s need for Yahweh in her life, she might have been led astray by Eli. That says to Christians today, “Speak directly to Yahweh. Beware letting others be your go-between to Yahweh.
In the Daniel reading, it begins by stating, “At that time Michael, the great prince, the protector of your people, shall arise.” While I explain the fault of that translation, which keeps the truth from being seen, look at the name Michael, knowing that is the name of an archangel. The name asks the question, “Who Is Like God,” with an adjustment to meaning being, “Who Is An elohim of Yahweh?” When Michael “arises” within a soul, it becomes a question that asks, “Can you say “I am” as Yahweh’s elohim? Or, do you say, “I am Jesus” when you have never known Yahweh in relationship?” That question becomes key to comparing the prophecy of Daniel to that of Jesus.
In the Hebrews reading, Paul again says the “priest stands day after day at his service, offering again and again the same sacrifices that can never take away sins.” This is saying there will always be Elis holding down positions in churches. They are only there following some organization handbook of procedures and rituals, where talking directly to Yahweh for the cleaning of sins, with no new sins ever being a worry in the future, is not allowed. Such talk as that is ridiculed. The inability for a priest to explain the truth of the Hebrews reading – being Jesus resurrected within one’s soul – is why Christianity has reached spiritual famine times, when the rules are being changed to suit the needs of Gentiles, not promote true Christianity.
This reading from Mark will be read aloud on the twenty-fifth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway. The lesson to be gained is to see the dangers of being led astray. Being led by anyone other than Yahweh means wandering away from the only source of truth. One must find Yahweh and talk to Him about yo0ur needs. Anything less than saying, “I need my soul saved” will be ignored. Hannah promised her soul to Yahweh, along with her son, if her prayer was answered. That is what one’s soul must say to begin a relationship of love with the God one will marry for eternity. That means one will submit and Yahweh will speak through your body of flesh saying, “I am.” Jesus will then be moving your lips and feet, so you enter ministry seeking those souls in need of salvation.
2 [3] All my delight is upon the godly that are in the land, *
upon those who are noble among the people.
3 [4] But those who run after others *
shall have their troubles multiplied.
4 [4] Their libations of blood I will not offer, *
nor take the names of their gods upon my lips.
5 Yahweh, you are my portion and my cup; *
it is you who uphold my lot.
6 My boundaries enclose a pleasant land; *
indeed, I have a goodly heritage.
7 I will bless Yahweh who gives me counsel; *
my heart teaches me, night after night.
8 I have set Yahweh always before me; *
because he is at my right hand I shall not fall.
9 My heart, therefore, is glad, and my spirit rejoices; *
my body also shall rest in hope.
10 For you will not abandon me to the grave, *
nor let your holy one see the Pit.
11 You will show me the path of life; *
in your presence there is fullness of joy,
and in your right hand are pleasures for evermore.
——————–
This is the accompanying Psalm to be read aloud in unison or sung by a cantor on the twenty-fifth Sunday after Pentecost [Proper 28], Year B, according to the lectionary for the Episcopal Church. If an individual church is set upon the Track 2 path for Year B, this will be sung after a reading from Daniel 12, where it is written: “Those who are wise shall shine like the brightness of the sky, and those who lead many to righteousness, like the stars forever and ever.” That set will precede a reading from Hebrews, where Paul wrote, “Where there is forgiveness of these [sanctified by Yahweh], there is no longer any offering for sin.” All will accompany the Gospel reading from Mark, where Jesus told his disciples, “Many will come in my name and say, ‘I am he!’”
In the above translation into English, derived from the NRSV, you will note that the Episcopal Church has slightly altered the verse numbering, making verse two be shown as part of verse one, which changes verse three into verse two; and, the first half of verse four is transformed into verse three, with the second half of verse four remaining verse four. I have restored the verse numbers but placing bold type numbers within brackets, indicating the true numbering. This matches what the NRSV presents. Additionally, I have placed in italic type words that have erroneously been translated as “God” [changing a plural word to the singular number] or are misleading as referring to “God,” when that is not the intent. David knew the name of his divine Husband, which I have restored in bold type as “Yahweh.” These four uses of the proper name have been translated as “Lord,” in some way. Because David knew the difference between Yahweh [a name that needs no title lessening that name applied to Him] and a “god” or “lords.” I will explain these as each verse is interpreted.
Omitted from the translation is the announcement in verse one that this song is a “miktam,” a word whose meaning is unknown. There are six “miktam” Psalms. It is believed this means the songs are more memorial poems, as epigrams, with some saying it has similar connection to the Babylonian word “nakamu,” which means a “lid, a cover to a vessel.” When one realizes the elders of the Church who arranged this Psalm to accompany a short reading from Daniel 12, which is seen as prophetic of times still to come, to see this song as a “lid to a ceremonial container for ashes,” one can see this leans the meaning of David’s words to prophecy the most typical of end times – one’s own death. Thus, for those who say a “miktam” can be satirical, David is singing praise to Yahweh at his soul’s release, well in advance of that release coming to be. As a funeral poem of celebration, this song can be sung by all whose souls have married Yahweh.
In verse one, the word that says “preserve me” [“šā·mə·rê·nî”] leads to the word “el,” which means “god” in the lower case. It is then David referring to “me” as a “god,” which means David’s soul has married Yahweh and become one of His elohim, as one “el.” Rather than see David asking for Yahweh’s protection or preservation [keeping or watching], David is making the statement that he is “preserved” as an extension of Yahweh on earth, through divine marriage.
Following a comma mark, that statement is then explained by David singing, “I put my trust in you.” In that, the translation of “my refuge” is most accurate to translate, as David knew his soul had been “preserved” because it did not attempt to stand alone, seeking Yahweh as his helper. Instead, David submitted his soul to Yahweh fully, allowing Yahweh to envelop his soul, placing his soul within that divine “refuge” or place of safety.
Verse two then sings, “has said Yahweh “lords you” , my goodness is not apart from you .” In this, the word “adonay,” which is Hebrew stating the plural number of “lords,” not a statement in the singular, as Yahweh calling Himself a Lord. It is a word stated by Yahweh, relative to David and all souls like him, who were “lords you,” meaning as extension of Yahweh in the flesh, they could become good shepherds of the flock of Israelites, which was Yahweh’s. Therefore, the truth of that arrangement says Yahweh’s “goodness, pleasantness, agreeableness” is one with their souls. This is the creation of an aura of righteousness that emits from a Saint to those seeking Yahweh for their souls, so a commitment to His Covenant is welcomed.
Verse three then sings, “as for the sacred ones who on earth they ; the excellent ones , all whom delight of mine .” This takes the statement of verse two, as those who are “lords” of Yahweh projecting to seekers the ease of marrying their souls to Him are now “sacred ones” or “saints.” Those like David walk the earth in flesh, as those who are elevated above all others, due to the ‘halo effect.’ As a “saint” of Yahweh, all are His possessions, as His wives [the “elohim”], whose souls take great delight in that presence.
Verse four then sings, “shall be greater their pains another who hasten not I will offer their drink offerings of blood ; nor take up their names , on my lips .” In this, the Hebrew word “acher” [transliterated “’a·ḥêr”] means “another,” with the assumption being “another” means “another deity.” This should be seen as anyone whose soul seeks “another” to serve in marriage by their souls, which makes anything less than Yahweh be “another,” with no need to specify that as a “god.” The element of “hasten” means a soul [also called a “heart”] does not rapidly beat in desire [love] of Yahweh, because their lusts are in material desires. It is those desires that those souls “drink,” which offers their “blood” to a lesser idol. Thus, those who celebrate marriage to “another” will not be “taken up” and those will not receive the “name” of Yahweh [“Israelite” – “He Who Retains Yahweh as His elohim”]. Those souls will not know the “kiss” of marriage, as Yahweh will not face them.
Verse five then sings, “Yahweh part my inheritance and my cup ; you , support my destiny .” Here, “Yahweh part” must be seen as a statement that one’s soul is “part” or a “portion” of His greatness, as one of His elohim. Because that comes from self-sacrifice in divine union, one’s “inheritance” is returning to be one with Yahweh after death. The “cup” is the shared blood of marriage, which is celebrated by the cup two drink from in marriage. The one-word statement that says “you” means a soul has totally submitted to Yahweh, so there is no “me” or “we.” Only Yahweh matters. In return for that complete commitment of marriage, Yahweh will then “support the destiny of one’s soul,” which means Salvation.
Verse six then sings, “the lines have fallen in me pleasantly ; yes possession , plenty abounds .“ In this, the Hebrew word translated as “lines” can also mean “bands” or “cords,” with “bands” being the physical things worn by a prophet. This then means the difficulty in communicating with Yahweh have “fallen” or gone away. Speaking with Yahweh becomes a “pleasant” ability. The use of “yes possessions” should be seen as a soul saying “I do” in the submission of oneself to Yahweh. He is then the owner of one’s soul, which places a wife soul in His name, as His wife. In that marital arrangement, there is nothing that cannot be accomplished by a soul-wife of Yahweh in ministry. All of His power can be used, when He sees fit.
Verse seven then sings, “I will kneel to Yahweh who has given me counsel ; also in the night , he disciplines my heart .”The use of “kneel” is another symbol of submission to Yahweh, as the altar of marriage. It also denotes a position of prayerful subservience, through which Yahweh leads one through life. The use of “night” reflects upon the darkness of a world that offers no light of truth, meaning Yahweh shines light in those dark times of need. One is taught to have faith in inner guidance, where one’s soul has great love of Yahweh.
Verse eight then sings, “I have set Yahweh before me always ; for at my right hand , not I shall be moved .” In the first word’s translation as “I have set,” this is less about what one’s soul has determined to be best, but that which has been set, which one allows. Where the translation is “Yahweh before,” this must be seen as oneself wearing the face of Yahweh, which is maintenance of the First Commandment. This then says a soul married to Yahweh will “continuously” wear the face of Yahweh as one’s own. Rather than see Yahweh as one’s right hand, the meaning is one becomes the right hand of Yahweh, becoming His arm reaching out to the world. One become a hand for the right, as a wife of Yahweh. Once this commitment has been made, there will be no changing back, as no divorce is desired, nor sought.
Verse nine then sings, “thus is glad my heart and rejoices my glory ; yes my flesh will abide in hope .” Here, the use of the Hebrew word “leb” means “inner man, mind, and will,” which is deeper than simply “heart.” This is the delight a soul feels merged with Yahweh’s Spirit. The presence brings forth “rejoicing” and projects the “glory” of Yahweh for others to sense also. When Yahweh is one with one’s soul, the body of “flesh” is then the projecting presence of “hope” that seekers will find.
Verse ten then sings, “when not you will leave my soul in Sheol ; not you will place your pious , to see the pit .” Here is where David sings of death known to come to all mortals. The first word then sings of ‘when,” adding that the guarantee of the Covenant says no divorce will leave a soul alone at the time of judgment [“Sheol”]. That judgement will “not” have a negative effect on where a soul will be “placed,” as all who have been made “sacred” will join Yahweh in His realm. Never again will those souls be returned to earth, or thrown into the pit of corruption.
Verse eleven then sings, ‘you will show me the path of life abundant with joy in your presence ; pleasures at your right hand forevermore .” This sings of the Salvation promised to come after service as Yahweh’s wife and Saint on earth. The “path of life” means eternal “life,” which is “abundant with joy in Yahweh’s presence.” This is the meaning of being seated at the right hand of Yahweh, as one’s soul will have become an angel of Yahweh, to be used forever as He sees fit.
As a companion Psalm to the Daniel reading that raises the name Michael, which asks the question, “Who Is Like God?” this sings all Yahweh’s elohim will pass that call when one’s end time comes. Being sung on the twenty-fifth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is to realize this is a song of thanksgiving, sang by all souls who have been assured of Salvation after their mortal lives end and their eternal life go one. Verse four is the warning to all who will fear “End Times,” not once thinking they will die, making that the only ‘end time’ of significance. One must sacrifice self in submission to Yahweh and be transformed into His blood, as His servant. Ministry is only meaningful when one’s soul has married Yahweh and one does as He commands.
[6] But the godless are all like thorns that are thrown away;
for they cannot be picked up with the hand;
[7] to touch them one uses an iron bar
or the shaft of a spear.
And they are entirely consumed in fire on the spot.
——————–
This is the Track 1 Old Testament selection that will be read aloud on the twenty-six Sunday after Pentecost [Proper 29], also called the Last Sunday after Pentecost or Christ the King Sunday, Year B, according to the lectionary for the Episcopal Church. If an individual church is set upon this path for Year B, then this reading will precede the singing of Psalm 132, which includes the verses: “Yahweh, remember David, and all the hardships he endured; How he swore an oath to Yahweh and vowed a vow to the Mighty One of Jacob.” That pair will be followed by a reading from Revelation, where John wrote, “To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen” All will accompany the Gospel reading from John, where he wrote of Jesus saying to Pilate, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.”
I wrote about this reading selection the last time it came up in the lectionary cycle (2018) and posted my views on my website at that time. That commentary can be read now by searching this site. In 2018, I was more accommodating to the NRSV translations than I now am. In the above translation you will note how I have placed in italic type the words “elohe, elohim, and el,” in addition to the removal of one translation of “God” that was not written [the brackets with a dash in between] and one translation of “Yahweh” as “the Lord.” Additionally, the Episcopal Church seems to flow through moods that sometimes think numbering verses is a good thing, while then shifting to think verse numbers are useless. They supply no verse numbers; so, I have placed them in bold text, between brackets.
I no longer allow such mistranslations and slackadasical presentations to stand, as they are misleading and need corrections. The points of change should demand explicit explanation, which is the only role a priest holds. Therefore, I advise against reading my views of 2018, even if they still support what I will now add, as I took a position that allowed errors to stand, with only minimal admonishment.
I have looked at the verses written [on the BibleHub Interlinear page] and the NRSV translations presented by the Episcopal Church. Let me say that all English translations of Scripture are paraphrases from the original texts [Hebrew and Greek], which are inclined to slant that which is written to fit a preconception. The preconception is the problem; and, I now see how poorly this English translation is. Therefore, I will present a literal translation that allows one to see more of the deep spiritual meaning that comes from these “last words of David.”
Verse one literally states: “and these words David last , said David son of Jesse , said the man raised up high , messiah elohe of Jacob , and delightful psalmist of Israel .” This verse is divided into five segments. Each segment must be seen as a separate statement of truth. First, these seven verses end with a pe [“פ”], the seventeenth letter of the Hebrew alphabet; but when used as a stand-alone mark, it means “to mark the end of a petuhah,” meaning the end of a section in a book or paragraph. All seven should be then seen as the “last words of David.”
Next, it identifies David as a human being, therefore a mortal. By stating his father was Jesse, a man who was born, lived, and died, David is likewise to follow suit, as having been born, lived, and then died, after stating his last words.
When the third segment then places focus on David having been a “man raised up high,” this says he was elevated spiritually, beyond the normal means of mere mortals. David was then a spiritual soul who was limited in a mortal body of flesh.
The fourth segment of words then explains this spiritual elevation. The Hebrew word written [transliterated] is “mə·šî·aḥ,” which is rooted in “mashiach,” which means “anointed.” That English translation is the equivalent of a “messiah,” which says David was both physically “anointed” by oil from a horn, by Samuel, and spiritually “anointed” by Yahweh, who poured His Spirit upon the soul of David, making him be “Anointed,” thereby a “Messiah.” This being followed by the Hebrew word elohe means David was Anointed by Yahweh, becoming one of Yahweh’s elohim, or extensions of Yahweh on earth. It is then that presence of Yahweh within David’s soul that “raised him up spiritual,” beyond that of a mere mortal man. This is then saying David was equally Anointed as an elohim, in the same way that Jacob was. This confirms the plural number of “elohe” as more than one, because both Jacob and David number two [with others not named included].
The fifth segment seems to be little more than adding to the obituary: “And David was a lovely harpist and songwriter, whose beautiful words we loved to hear.” That is wrong to think. This is furthering the divinity of David, as like that of Jacob, because David took delight in receiving insight from Yahweh, which came musically. His poetry and musical arrangement were received as one of Yahweh’s elohim. This can even include his abilities with musical instruments [more than the harp]. By then saying this is relative to the name “Israel,” the name meaning “He Who Retains Yahweh as one of His elohim” makes it clear that like Jacob, David was divinely raised by Yahweh’s Anointment, which allowed him to write prophecy in songs. This is then the last of those divinely inspired songs of David.
Verse two then literally sings, “spirit Yahweh spoke to me and his word was on my tongue .” These are said by David, through the use of “me” and “my.” The words “spirit Yahweh” [“rū·aḥ Yah·weh”] is a double-edged statement that cuts two ways. First, all souls are “spirit, breath, wind” of “Yahweh.” A soul is the eternal breath of Yahweh that animates all breathing lifeforms on earth [and anywhere else they may be]. This says David spoke these words as his body of flesh still had the life of a soul in it. Still, the second meaning is as the “Spirit Yahweh,” which is what “raised up” David, making his soul be an “elohe Yahweh,” like Jacob, with both becoming “Israel.” Seeing that second meaning as foremost, that was how David received the “utterances” of Yahweh, so those divine words became those spoken by David. The “language” [“lashon”] of David’s psalms [like this one] were the Word of Yahweh.
Verse three then literally sings, “uttered elohe of Israel spoke the rock of Israel , he who reigns over men righteous having dominion in fear elohim.” In this verse are two references to “elohim,” with the first being David saying the elohim of Yahweh speak as prophets, because they are Who Retain Yahweh in their souls [each an “Israel”]. They speak for Yahweh on earth to make themselves become the cornerstone for all who will likewise serve Yahweh, as His priests. This means the word “tsur,” meaning “rock,” made David (and Jacob) be like Jesus, where the “rock of Israel” is the presence of Yahweh’s Spirit within one’s soul. Once that “cornerstone” is set in place, one Who Retains Yahweh as one of His elohim is secured. The repetition of “Israel” means both an individual’s soul being married to Yahweh, as well as a nation of people, whose souls are all likewise married divinely.
The second segment of words then speaks of the presence of Yahweh’s Spirit within one’s soul as being that which rules the soul within hits body of flesh. Without that “King” over one’s being, one’s soul acts as the ruler, which is easily misled by wicked advisors, who lead a body of flesh to act in evil ways. The overriding presence of the “cornerstone” [the possession of the soul of Jesus] then leads one’s body of flesh to live in “righteous” ways. This inner “spirit Yahweh” is then so beloved that giving it free “reign” is desired. It becomes so loved that the only “fear” that an “elohim” knows is losing the presence within. Thus, the “fear” of Yahweh means not knowing Yahweh for eternity, which becomes one’s only “fear” after knowing Yahweh from divine union with one’s soul.
Verse four then sings literally, “and like the light of dawning rises the sun , morning without clouds , as brightness after rain the grass of the land .” In this verse there is the combination of sunlight, rain, grass, and earth. These are metaphoric statements of three basic elements that generate life on earth: air, water, and earth. The word “like” alerts us to this metaphor, where the combination of Yahweh [sun], His Spirit [clouds unseen], and souls in bodies of flesh [grass growing from the land] are the Trinity that becomes the spiritual food upon which others feed. The “grass of the land” is the wheat or grain crops, from which bread is made. The presence of Yahweh is known through the light of truth. All the confusions of Scripture disappear like the morning fog has lifted. That brightness is then shared with others, so fields of souls are grown for Yahweh’s use.
Verse five then literally sings in English, “that not so my house with el; since a covenant everlasting he has made with me , arranged in all and secure for all my safety and all desire that not he will make sprout up .” In this verse there are two uses of the word “not.” This negative initially reflects back on the “grass of the land,” where “that not” being the source from which spiritual food comes means “not so my house with el.” In the singular use of “el,” which can be both one of Yahweh’s elohim and anything other than Yahweh worshiped as a false “god” – including self, a ruler of a nation or religion, things of the material realm, etc. – the use of “not” means marriage to Yahweh is optional, not a demanded slavery. The use of “house” can be as simple as one’s body being a temple unto Yahweh, or it can be a household of a family or town, while expanding to the nation of peoples who called themselves the children of Israel. This all depends on the choice one makes towards the Word of Yahweh, and how much light one sheds on Scripture and how much inspiration falls from heaven to make one’s inner mind grow.
That element of Scripture is then seen stated as “a covenant,” which is the foundation of Mosaic Law. This must be understood as a covenant of marriage to Yahweh, because anything less makes one become poor in terms of consuming spiritual food. That agreement between a soul (an eternal entity) and Yahweh becomes “everlasting; and, it is not some generic agreement that is between Yahweh and some large group. It is specifically an agreement between David [“me”] and Yahweh. In the final segment of words, the use of “all” [“kol”] is repeated three times. This is not only a reflection on the eternal length of the covenant, but it is the same for “all” who are to be like Jacob and David. It is an “arrangement” that is based on “desire,” which means love is the bond between two in marriage. The second use of “not” is now another statement that marriage is optional; but for that love to “not” bring a soul to seek Yahweh, from having been fed His spiritual food of Scripture, with enlightenment and growth in one’s heart, then what can be expected to “sprout up” will be weeds, not wholesome grains.
Verse six then literally signs in English, “but of worthlessness as thorns stray the whole ; because not with hands they are taken .” Here, the element of “sprout up” is confirmed to be weeds, rather than good grains, from which spiritual food can be threshed and milled. When “not” is the state of a soul’s covenant with Yahweh – unmarried, thus unsaved – those souls become thorns that mix in with the “grass of the land” and choke out all good growth. In the second segment of words, where “not” is again written, this is less about attempts to physically remove weeds and briars and more about a statement of those who are the evil mixed with the good.
They are “not” the “hands” of Yahweh, which are His elohim. Instead, they are elohim of lesser gods, the most destructive being Satan. This means the word “taken” [“laqach”] speaks as a soul “taken” in marriage. This is not a final or eternal marriage, per se, as it can mean “to be taken back,” which is redemption, which demands complete divorce from a lesser marriage to a lesser god [demonic possession]. For that to happen, those souls need to realize a need to reject their lesser subjection and use their own “hands” to win the favor of Yahweh. This is the sign of a seeker, as his or her “hands” are reaching out for salvation, knowing they have done wrong. Then, if they promise their souls to Yahweh, asking nothing but salvation in return, they can be “taken back.”
Verse seven then sings literally in English, “but man reaches must be full of iron on a shaft of a spear ; and with fire shall be burned burned in dwelling .” Here, the “reaches” must be seen as a continuation of the “hands” that have “not” been joined with Yahweh, becoming His hands on earth. For them to be redeemed, their “reaches must be full,” not some test of Yahweh or some halfway attempt to bargain with Yahweh, like one would bargain with Satan over a soul. This approach is either as warfare against the sacred or saints, where spearheads become a reflection of the cutting damage of thorns. If they reject Satan, those spears must be used to kill all desires for self or any other. The “iron on a shaft” of wood must be a spear through the heart of self-worth and self-ego, so one sacrifices self in order to fully submit to Yahweh. Again, seeing the double-edge capability of a “spear,” the same should be seen in the “fire,” where that is either the “burning” in hell a soul will reap after death; or, it can be the “burning” desire one’s freed heart and soul finds for Yahweh. The “dwelling,” as seen earlier in the “house of el,” is oneself. One’s soul will either burn in hell condemned, or one’s body of flesh will be burned, like the Phoenix, and reborn anew, better than ever before.
As a reading to be presented on the last Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to realize death is unavoidable. David’s last words must speak to all who are living and seek salvation and eternal life, so one hears then saying, “You must marry your soul to Yahweh and serve Him as an elohim. There is no other way. Only with Yahweh’s help can one navigate the problems and troubles the world has to offer [even the lures of desire and easy temptations] and reach the point of death without regrets. David was a minister, leading many to be Israelites like him. This is a missing element in these wicked times. The world has become little green grass for spiritual food, having been overgrown with brambles and weeds. The last Sunday after Pentecost is when death needs to be felt in advance. It is a time to grow up or wither away.
and ten thousand times ten thousand stood attending him.
The court sat in judgment,
and the books were opened.
—–
[13] As I watched in the night visions,
I saw one like a human being
coming with the clouds of heaven.
And he came to the Ancient One
and was presented before him.
[14] To him was given dominion
and glory and kingship,
that all peoples, nations, and languages
should serve him.
His dominion is an everlasting dominion
that shall not pass away,
and his kingship is one
that shall never be destroyed.
——————–
This is the Track 2 Old Testament selection to be read aloud on the twenty-sixth Sunday after Pentecost, also called the Last Sunday or Christ the King Sunday [Proper 29], Year B, according to the lectionary for the Episcopal Church. For a church following the Track 2 path, this reading will be followed by Psalm 93, where David sang, “Yahweh is King; he has put on splendid apparel; Yahweh has put on his apparel and girded himself with strength.” That pair will precede a reading from John’s Revelation, where he wrote of Yahweh saying, “I am the Alpha and the Omega,” and, “who is and who was and who is to come, the Almighty.” All will accompany the Gospel reading from John, where Pilate asked Jesus, “Are you the King of the Jews?”
I wrote about this reading selection the last time it came up in the lectionary cycle (2018), and I posted those views on my website at that time. I see this reading from a different perspective now, which does nothing to diminish my opinions of three years ago. Because these selected verses tell of a dream and are therefore metaphor that is not clear in meaning, it has become the focus of all kinds of wild thoughts. It is easy to be absorbed in that mentality. If you would like to read my 2018 commentary, it can be seen by searching this site. I will now offer a variation to that theme. Feel free to read this and that and make comparisons.
To even begin to understand these four verses, one has to read the whole of Daniel’s seventh chapter. The theme of this chapter is a vision of four beasts, which is a focus that is absent in these verses read. Still, verses nine and ten are words spoken by one of the four beasts. The omitted eleventh and twelfth verses are Daniel speaking about that beast being destroyed and the other three beasts losing what powers they possessed. Then, Daniel speaks verses thirteen and fourteen. While everything is metaphor and easily misunderstood, Daniel explains his dream in verses fifteen through twenty-eight. He made these verses read aloud clearer in what he wrote in verses twenty-one and twenty-two.
In those two verses, Daniel literally wrote this: “[21] was watching I and horn this [of the beasts] , was making war against the saints [or sacred, holy] , prevailing against them . [22] until that came , ancient of days , and judgment was made to the saints on high , and the time came for the kingdom to possess the saints .”
When the Gospel reading for Christ the King Sunday is read, where Pilate is asking Jesus , “Are you the king of the Jews?” these two verses of Daniel’s explanation of his dream need to make it clear that the war of the beasts is the earthly attacks on souls, in an attempt to steal souls away from Yahweh. This ongoing war is always finding human souls suffering more defeats than victories. The turn in the tide of battle comes when the judgment of Yahweh is for each individual soul who submits to Him in divine marriage, so each and every saint individually becomes a kingdom ruled by Jesus the king, with the host soul submitting to his will. Thus, Daniel was saying the same thing as Jesus told Pilate, when he said, “My kingdom is not from this world.” A soul is not matter; but a soul has dominion over the flesh that is its body. It is the submission of that dominion – self-control – that marries a soul to Yahweh’s Spirit. At that point the “judgment” is the resurrection of His Son to be king of that soul, thereby lead that body of flesh to a righteous way of living.
With this new view of the beasts added to my understanding, the symbolism of “four” must be seen as an indication of the four elements of the earthly realm: Water, Earth, Air, and Fire. Each beast then reflects one aspect of the world, which becomes the “gods” or “elohim” that human being submit to, as each is a necessity for life on earth. This makes the repetition of the words denoting “Fire” important, as that is a reflection on the transformation of matter, changing from one state to another. It is then in this transitionary state that Yahweh – the Ancient one, who Created all in six “days” – came to pass judgment on those of His angels [elohim] who had disobeyed His command that mankind be served by His angels [Yahweh elohim].
Thus, the arrogance coming from the “horn” of the lead beast [Satan] tells of the judgment that cast Satan into the depths of the earth. The other three beasts were still in allegiance to Satan, but they were stripped of their abilities to attack human souls. All they could do was tempt souls to seek their gifts.
In verse ten, which ends with the words that say, “and the books were opened,” I wrote in 2018 about this being reference to the Akashic Record. While that is certainly applicable, as the Akashic Record is the Godhead and appeared to Moses when he was allowed to understand Creation and all the times prior to his coming to serve Yahweh, the plural number in “books” must be seen as ever book that would come, after Satan and his fallen angels were denied free reign over human souls. Thus the judgment against the four beasts was prehistoric, happening before the “books were opened,” telling of Yahweh and a need for souls to be led to Him in marriage. That marriage is then the making of a “saint,” from an ordinary soul.
From that understanding, which verses eleven and twelve state rather clearly (in metaphor), verses thirteen and fourteen are then Daniel being shown the soul of Jesus being sent by Yahweh to make those saints or holy human beings. This means the kingdom of Jesus existed after Satan was cast into the inner earth, with his supporting angels stripped of any powers to threaten human beings [souls in flesh] as lesser creatures. The soul of Jesus (unnamed as that soul was to Daniel) would allow human beings to elevate their common souls to the level of elohim, making them be equals to the beasts, who were elohim without material form. Prior to the initial coming of Jesus (which can be seen as the descending of Adam and Eve into the world), the beasts had possessed human souls, making giants and monsters that were hybrids that would cause the need for a Great Flood to eliminate. In a similar way, the hybrids that would become saints and holy men and women – all possessed by the soul of Jesus (unnamed) – would be those who would fight against the hybrids whose souls would have been sold to the four beasts, having fallen prey to their influences and therefore demonically possessed.
When this reading is seen as an alternate to the Second Samuel reading, which is David’s last song before his death, this view of Daniel’s vision should be seen reflected in David’s lyrics that sing, “But the godless are all like thorns that are thrown away; for they cannot be picked up with the hand; to touch them one uses an iron bar or the shaft of a spear. And they are entirely consumed in fire on the spot.” Those verses sing of the possession of souls by demon spirits. They prevent souls from finding the completeness that comes from marriage to Yahweh and being possessed spiritually by His Son, their bodies of flesh becoming the kingdoms for Jesus.
There, David sang:
“The spirit of the Lord speaks through me, his word is upon my tongue. The el of Israel has spoken, the cornerstone of Israel has said to me: One who rules over people justly, ruling in the fear of elohim, is like the light of morning, like the sun rising on a cloudless morning, gleaming from the rain on the grassy land.”
This is parallel Scripture to Daniel writing: “I saw one like a human being coming with the clouds of heaven” and “ To him was given dominion and glory and kingship.” David knew the same ethereal presence of a possessing soul, who had dominion over his body of flesh. The people led by David would become just like David, as those Who Retained Yahweh as His elohim [the meaning of the name “Israel”].
It is this vision of Daniel that led John to proclaim: “Look! He is coming with the clouds; every eye will see him, even those who pierced him; and on his account all the tribes of the earth will wail.” That sings not of some distant future, where some physical Jesus will come floating down from the sky and clouds to slay all the beasts of the world. Instead, it sings of the possessing soul of Jesus coming spiritually into one’s own soul. That presence will allow those souls of flesh to understand Scripture, led by the Mind of Christ. Those who “pierced him” are the demonically possessed “thorns” that mix with the other souls in flesh like weeds choking out the green grass [grains for spiritual bread]. When John wrote those words, countless other souls had hailed the coming of Yahweh as His Son; and, this would always be the case for souls celebrating marriage to Yahweh, receiving His Spirit.
As the Track 2 Old Testament reading to be read aloud on the last Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to see the urgency of judgment. Those elohim who were punished by Yahweh, as the King of all Creation [including His angels], mirror the same judgment that will come to souls who have married the elohim of Satan, being possessed by unclean spirits. Daniel was shown the path that averts damnation, as only eternal entities are judged (not bodies of dead matter). This means Daniel was show a prophecy of your soul’s judgment. The way of the beast of arrogance is the judgment to be expected for the wicked. To avoid that, one needs to see the one like a man becoming you, as Jesus reborn into your flesh, possessing divinely your souls, making you sacred and holy – a Saint.
Pilate entered the headquarters again, summoned Jesus, and asked him, “Are you the King of the Jews?” Jesus answered, “Do you ask this on your own, or did others tell you about me?” Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”
——————–
This is the Gospel selection that will be read aloud by a priest on the twenty-sixth Sunday after Pentecost, also called the Last Sunday or Christ the King Sunday [Proper 29], Year B, according to the lectionary for the Episcopal Church. It will follow one of two prescribed pairs of readings, either Track 1 or Track 2, which will be either the last song of David [2 Samuel 23] or the vision of Daniel shown four beasts being tried by Yahweh [called the Ancient of Days]. Those Old Testament readings will be accompanied by Psalms 132 and 93, which sing (respectively): “If your children keep my covenant and my testimonies that I shall teach them, their children will sit upon your throne for evermore;” and, “Ever since the world began, your throne has been established; you are from everlasting.” One of those two sets (depending on the pre-established path set for an individual church) will precede a reading from John’s Revelation, where is written, “I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.”
I wrote about this reading the last time it came up in the lectionary cycle (2018) and those views can be read by clicking on this link. At this time, I will present different views than presented then. All views are valid, as Scripture is meant to have deep and evolving meaning; so, new insights will probably come three years from now.
The whole-view of this needs to be seen, in order to realize how John witnessed this conversation between Jesus and Pilate. The four Gospels are two sets of two perspectives. One perspective is that of immediate family (Luke and John) and the other is that of extended family (Mark and Matthew). Luke tells the account of Mother Mary, while John tells the story of the son of Jesus. Mark tells the perspective of Simon Peter, a cousin of Jesus, while Matthew tells the story of a sinner saved by Jesus, who became a disciple. In this whole-view, the extended family ran and hid out of fear when Jesus was being tried. Their absence distorts the real timeline of these events. Mother Mary was present with John when Jesus was before Pilate; but only Mary was allowed to witness Jesus before Herod Antipas. The disciples could then filter into a crowd setting, when Jesus was offered to the crowd, when it was to be him or Barabbas to be set free. Because John was able to hear the conversation between Jesus and the Roman governor of Judea, he was able to get close, while Mary (being a woman) was denied close access.
The reason John was allowed to write of this, when none of the other Gospel writers did, is it presents Jesus as a king. When asked if he was the “King of the Jews,” Jesus did not deny he was a king. His seeming avoidance to the question says the question was a false premise, simply because it used the term “Jews.” By saying, “My kingdom is not from this world,” Jesus was saying he could not be deemed a “king” in the sense that other human beings could claim that title. While he had been sent only to tell the lost Israelites the truth of the promised Messiah, his “kingdom” was not physical, but spiritual. It would be the soul of Jesus that would have dominion over other souls, individually and collectively, as their claim to flesh would be included in his domain.
For John to hear Pilate respond to Jesus’ use of the word “kingdom” and then clarify, “So you are a king?,” when John heard Jesus say, “For this I was born,” that was not stated as if Jesus had achieved kingship. The proof was clear; as Jesus’ thirty-something years on the earth had earning him no powers as an earthly king. The truth of what Jesus said to Pilate is this: Jesus was born to be executed as a sacrificial lamb.
The soul of Jesus “was born” when Yahweh took one of His purest elohim and joined it with the soul of Adam, making Adam be the birth of a Yahweh elohim. This is then said by Jesus to be “to testify to the truth,” which is personal knowledge of Yahweh in divine marriage. Yahweh is truth; so, all souls that are married to Yahweh are then His possessions, where each soul “belongs to the truth.” Those will then be the souls in which Jesus will be raised within as king [thus people today call him “Lord”], with his physical domain being within those spiritual kingdoms that are those souls-in-flesh who “listen to his voice.”
This reading is then closely aligned with the last song of David, who sang “The spirit of Yahweh speaks through me, his word is upon my tongue.” The “spirit of Yahweh” said David’s soul was married to Yahweh. Yahweh’s Spirit had been poured out upon David’s soul, which was a marriage that lasts forevermore. When David then sang, “his word is upon my tongue,” that is like John writing, “In the beginning was the Word, and the Word was with God, and the Word was God.” David spoke the word, because his soul had become the subject of Jesus – although that divine possession did not have that name at that time.
The reading from Daniel is a vision of the subjection of the elohim who refused to comply with Yahweh’s command to serve human souls. After the fallen angels [those who followed the beast of fire] were destroyed and subdued, the six days of Creation were finished. Then came the seventh day, when Yahweh made the soul of Jesus in the flesh we know as Adam. That plan for the seventh day was when the books were opened and religion would be found contained in Scripture. That means the spiritual element of Jesus is conveyed through the writers of the books opened, which then becomes one with the words they were divinely inspired to write. Jesus is the king whose kingdom is discernment of that truth contained in the word.
When John was divinely inspired to write in Revelation: “To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever,” this refers to the marriage of a soul to Yahweh and the birth of Jesus the king within one’s being. The element of “love” denotes the bond that brings marriage to Yahweh. A soul is then “freed” from the worldly plane, where sins are the enslavement of souls to the four beasts. The blood is that of one’s sacrifice to Yahweh, like Jesus, like the paschal lamb, so one’s bodily flesh becomes infused with the spirit of Jesus. That is the resurrection of Jesus soul with one’s own soul – Jesus reborn as king over a soul in the flesh. That presence within makes Jesus be the high priest, with one’s soul being a priest that serves Father and Son. That union is everlasting life.
As a selection to be read aloud on the last Sunday after Pentecost, when one’s own ministry for Yahweh should already be well underway, the lesson here is to realize what Jesus said to Pilate. One needs to be a seeker of truth. That means one should yearn to learn to love Yahweh with all one’s heart, mind, soul and strength, so He will see one’s love for Him and propose marriage to one’s soul. With that divine union, a soul will merge with His Spirit. That becomes the source of truth. It means reading Scripture and being allowed to see the deeper meaning that is hidden from normal eyes. That then brings forth the resurrection of the soul of Jesus, as the king over one’s soul that has willingly entered into subjection to the truth. The Son is reborn back into flesh so the truth can be heard by other seekers of the truth, in apostleship. That is the point of ministry. Rather than play a role that kills Jesus, receive the Spirit and become Jesus reborn.
Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.
To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen.
Look! He is coming with the clouds; every eye will see him,
even those who pierced him; and on his account all the tribes of the earth will wail.
So it is to be. Amen.
“I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.
This is the Epistle selection to be read aloud on the twenty-sixth Sunday after Pentecost, also called the Last Sunday or Christ the King Sunday [Proper 29], Year B, according to the lectionary for the Episcopal Church. It will follow one of two parings of Old Testament and Psalms, either a Track 1 or Track 2 set, depending on the predetermined path an individual church has set upon. The Track 1 course offers a reading from Second Samuel, which is David’s last song. There he wrote, “The el of Israel has spoken, the rock of Israel has said to me: One who rules over people justly, ruling in the fear of elohim”. That will be accompanied by Psalm 132, where he sang, “Yahweh has sworn an oath to David; in truth, he will not break it: “A son, the fruit of your body will I set upon your throne.” The Track 2 pair will present a reading from Daniel, where his vision said, “I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him.” That will be accompanied by a singing of Psalm 93, which sings, “Ever since the world began, your throne has been established; you are from everlasting.” All will accompany the Gospel reading from John, where Jesus told Pilate, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”
I have written quite deeply about this reading. I give a basic explanation as how I came to be able to read Scripture and see the truth of that written. I welcome everyone to read my background there, which I will not go into now. That commentary can be found at this link. Because I have discerned these five verses most deeply – segment by segment – I will not repeat those observations at this time. Instead, I will place a broader focus on this selection and show how it fits in with the other readings presented on the last Sunday after Pentecost, the ‘end times’ for Year B’s ordinary season.
One thing that I must point out is the translation that reads “Jesus Christ.” The Greek written is “Iēsou Christou,” which should not be translated as if John wrote the first and last name of Jesus. The Greek form that would say “Christ” is “Christos.” The form “Christou” is the genitive form of Christos, with the genitive case expressing possession. This means John wrote, “Jesus of Christ.” That is a statement that Jesus was possessed by Yahweh, as one “Anointed” divinely. The Greek word “christos” means: “anointed; messiah,” where “messiah” is an English variation of the Hebrew word “mashiach,” which means the exact same thing: “anointed.” The capitalization must then be seen as a divine level of importance placed on “Anointment,” which means by Yahweh. The man named “Jesus” was then “one of” all those souls who had likewise been “Anointed” by Yahweh; and, David was one who was so “Anointed.”
It is also important to point out that the word translated as “spirits” [“seven spirits”] is written “Pneumatōn,” where the capitalization has been erased in translation. Again, the capitalization must be seen and understood as a divinely elevated state of “spirit,” which makes it be the spiritual oil of Anointment, as Yahweh’s “Spirit.” The number “seven” (as I wrote about last week) has to do with the “completion, perfection, and rest” of a cycle. Thus, when the “perfection Spirit” is before the throne of Yahweh, it is importantly [use of “kai”] that which is displayed in Jesus, who was “of the Anointment” by that “perfect Spirit.”
The plural number of “Spirits” must be seen as all who appear before the throne of Yahweh in Judgement. It those are truly reflecting the “completion Spirits,” of those souls united as one with Yahweh, as “perfected Spirits,” those cleansed of all past sins through submission in divine marriage; and those “Spirits able to rest” knowing their service to Yahweh had been done, they all become the souls of the “faithful,” or those who have displayed the “obedience” of union and the “loyalty” of servitude [all uses of “pistos”]. This is because those souls, formerly in bodies of flesh, prior to death, are “witnesses” [from “martys”], where that denotes a personal experience as Jesus reborn within their souls, with all having that presence as the “Christs of” Yahweh.
This then reverts back to the segment that says, “kai from Jesus of the Anointed,” such that the “perfected Spirits” will all have been resurrection of “Jesus” [a name that means “Yah[weh] Will Save”], where that soul possessing one’s own soul [two souls in one body of flesh] is what makes all be “of Anointment” from Yahweh. This presence of the soul of Jesus, in union with one’s own soul [like twins] then makes belief to transform into true “faith,” which obediently allows the soul of Jesus to rule over one’s body of flesh [divine possession], all of which is personally witnessed by the host soul, experiences through the eyes and ears of its flesh.
When John wrote “firstborn of the dead” [“prōtotokos tōn nekrōn”], the use of “firstborn” must be seen as the Passover demands, which Moses said would bring Yahweh as the angel of death, so all firstborn males of families not marked by the blood of the sacrificial lamb would die. The “firstborn” would also be the demand of those so marked, where their firstborn male children were to be dedicated to serve Yahweh as a priest [Samuel is an example of this sacrifice of the “firstborn”]. The element of “dead” must be seen as what a soul in a body of flesh is marked by, as the body of flesh is like the doorway to the soul within. When that body of flesh dies, then the soul is released for Judgement, where it then stands before the throne of Yahweh. To be the “firstborn of the dead,” then one is covered in the blood of Jesus – the sacrificial lamb – so one’s soul is spared the repeat of death, which is Judgment of reincarnation [or worse].
The point I want to make now is the beginning what says, “him who is and who was and who is to come” and the end that says, “who is and who was and who is to come” repeats the eternal way of Judgment. All souls stand before the throne of Yahweh after release from their bodies of flesh. All will be judged as to whether or not those souls married Yahweh, received His Spirit and gave birth to His Son Jesus. The only way to secure Salvation is to follow this path; as it has been this way from the beginning, and will be that way until the end. To see John’s Revelation as a future thing to worry about is wrong. The future is always one’s own pending death and whether or not one has sought Yahweh in marriage, to become Jesus reborn and live a righteous life that earns Salvation.
When this reading is paired with David’s last song before his death, one needs to see that theme of a soul being released for Judgment. In the verse of his song [2 Samuel 23:3] that is translated to say “the rock of Israel,” the “rock” needs to be read as the “cornerstone” that becomes set in place, which ensures “Israel” means one “Who Retains Yahweh,” as one of His elohim. To be a Yahweh elohim is to be a soul married to Yahweh’s Spirit; and, to have the “rock” that makes this stay put, that is being resurrected as Jesus.
In David’s last three verses [5-7], his focus is on those who reject marriage to Yahweh, so their souls have become the “firstborn” who do not escape the Judgment of Yahweh, so they will be made to die again. David’s metaphor for them was “thorns,” which choke the desire to become saved by righteousness out of them and others surrounding them. This echoes the words of John, who wrote, “even those who pierced him; and on his account all the tribes of the earth will wail.”
In the Daniel reading, the first two verses speak of the Judgment Yahweh made against the evil spirits, who were not “seven Spirits,” but instead the elohim of the first six days of Creation. I see those verses as the Judgment against Satan [or Lucifer, or Azael], who was the beast that antagonized mankind, despite the commands of Yahweh. While Satan was cast into the inner darkness of the earth, the other three beasts were stripped of their abilities to attack humanity; but they could lure human souls to desire worldly things, possessing them demonically as being what those souls sought. This, again, matches the piercing and wailing of which John wrote.
As for the last two verses of Daniel, which are clear metaphor of the coming of Jesus, John’s metaphor matches well with this being all souls who stand before the throne of Judgment, after having welcomed the soul of Jesus coming from heaven, becoming a human being again in the flesh of another. It is that new body of flesh that becomes the kingdom of Jesus, the soul of a high priest merged with one obedient to Yahweh’s Will.
When John wrote in his Gospel of Jesus telling Pilate, “My kingdom is not from this world,” that means Jesus is not a king of matter or as a soul itself in a body of flesh. Jesus would die, so his soul stood before the throne of Yahweh and was judged as pure. With that Judgment, the soul of Jesus would be the soul sent to all souls who would receive Salvation, from the beginning to the times of Judgement, to the End Times, with all deaths of humans in flesh being the same repeatedly.
As the Epistle reading to be read aloud on the last Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to let Jesus be one’s King, which means one’s soul must submit to Yahweh in loving marriage, so Jesus can come into one’s soul, as the Anointment of Yahweh upon His beloved. This is not only a guarantee of Salvation at Judgement, but the day one begins to serve Yahweh as His Son resurrected in the flesh. Ministry is how others are led to Salvation; and, one’s actions in life will be known when one’s soul stands before Yahweh to be judged.
Explaining the Readings 