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Language, Teaching, Wisdom of Solomon

Wisdom of Solomon 1:16-2:1, 12-22 – How to use a Big Brain to belittle the children of God

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[1:16] The ungodly by their words and deeds summoned death;

considering him a friend, they pined away

and made a covenant with him,

because they are fit to belong to his company.

—–

[2:1] For they reasoned unsoundly, saying to themselves,

“Short and sorrowful is our life,

and there is no remedy when a life comes to its end,

and no one has been known to return from Hades.

—–

[2:12] Let us lie in wait for the righteous man,

because he is inconvenient to us and opposes our actions;

he reproaches us for sins against the law,

and accuses us of sins against our training.

[2:13] He professes to have knowledge of יְיָ [HaShem],

and calls himself a child ha-elohim.

[2:14] He became to us a reproof of our thoughts;

[2:15] the very sight of him is a burden to us,

because his manner of life is unlike that of others,

and his ways are strange.

[2:16] We are considered by him as something base,

and he avoids our ways as unclean;

he calls the last end of the righteous happy,

and boasts that יְיָ [HaShem] is his father.

[2:17] Let us see if his words are true,

and let us test what will happen at the end of his life;

[2:18] for if the righteous man is elohim child, he will help him,

and will deliver him from the hand of his adversaries.

[2:19] Let us test him with insult and torture,

so that we may find out how gentle he is,

and make trial of his forbearance.

[2:20] Let us condemn him to a shameful death,

for, according to what he says, he will be protected.”

[2:21] Thus they reasoned, but they were led astray,

for their wickedness blinded them,

[2:22] and they did not know the secret purposes of יְיָ [HaShem],

nor hoped for the wages of holiness,

nor discerned the prize for blameless souls.

——————–

This is the “The First Lesson” that can be chosen over Psalm 1, as the companion reading for the Track 1 Old Testament reading from Proverbs 31 to be read aloud on the seventeenth Sunday after Pentecost [Proper 20], Year B, according to the lectionary for the Episcopal Church. It will be a companion for Solomon writing, “[A capable wife’s] children rise up and call her happy; her husband too, and he praises her: “Many women have done excellently, but you surpass them all.”’ That pair will be presented before the Epistle from James, where the Apostle wrote, “You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, in order to spend what you get on your pleasures.” All will accompany the Gospel reading from Mark, where is written: “Then [Jesus] took a little child and put it among them; and taking it in his arms, he said to them, “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.”’

To repeat my prior disclaimer about the Wisdom of Solomon being Apocryphal and thus not in my standard reference for the Hebrew text, it is too difficult for me to do any more than a rudimentary translation, which is quite taxing and time consuming. What I have done is number the verses, based on a Bible.com English publication of this reading, confirmed by the NRSV translation, which the Episcopal Church has deemed unnecessary to number. In this you will also find three more uses of “יְיָ” or what one Hebrew source stated as “HASHEM,” which means a proper name for “God,” like “adonay,” but not. It also is not a standard abbreviation for “YHWH,” but is thought to be from the Hebrew word meaning “to be” [“haya”]. I also point out where two translations as “God” are actually the word “ha-elohim,” meaning “of elohim,” with another that is clearly “elohim.”

In verse sixteen of chapter one, Solomon concluded a train of thought that dealt with soul marriage, although not one married to Yahweh. The words “ungodly,” “death,” and “covenant” all speak of a soul falling in love with the material plane and marrying that which disappears when “death” comes. Human being are mortals because “death” is the ‘god’ of the physical world. Satan is the “lord” that sways souls away from divine marriage to Yahweh, so their “covenant” can be seen as a ‘pact with the devil.’ Being “fit to belong to his company” means a soul denied eternal life in heaven; so, those souls get to rejoin the worldly plane they sold their souls for.

The transition from chapter one to chapter two should be seen as a change of theme [not running out of space on parchment]. Thus, verse one is stating the theme that changed from one of ‘righteous versus ungodly’ to one of knowledge, where Solomon begins by saying “poor thinking” [“For they reasoned unsoundly”] is the difference between having a happy, rewarding life on earth and going to Hell [“no one has been known to return from Hades”]. While chapter one [entitled “Exhortation to Uprightness,” with verse sixteen entitled “Life as the Ungodly See It”] is focused on the duality of good and evil [the wisdom Solomon prayed to receive], chapter two is now advancing the notion that wicked people are those who just don’t have good brains on their shoulders.

Solomon sings, “I’m too brainy for my head.”

The limitations that must be seen in Solomon’s worship of his own big brain is seen when he conjects that there is no return from “Hades,” which is actually written “sheól” [“שְׁאוֹל”]. For Solomon to think he could tell whether the guy standing next to him was not the reincarnated soul of some past king [or queen] of a foreign nation, one that crashed and burned, or even the reincarnated soul of one of the wicked Israelites who died in the wilderness, due to not obeying the Commandments, shows how little he knew in reality. To even surmise such an idea as wisdom is the same as science, saying it is the only way to good judgment when it is proved to be wrong many times (after declaring it was right), is idiocy.

The concept of Sheol [from the second Temple perspective] was all souls went there. The thinkers that returned from Babylon captivity divided into two main sects: One believe there was nothing after death [Sadducees]; and, the other thought death was a ticket to something akin to Purgatory [Pharisees]. By simply by being born a Jew [formerly Israelites], the Pharisees believed death meant that soul would be taken to heaven after the Messiah came. Of course, that mindset figured all Gentiles were either like dogs and cats [soulless], or they had evil souls, so death meant they went and roasted in Hell. That should be seen as who were the wicked people of whom Solomon was talking about, because (certainly) any right-minded Israelite of Solomon’s reign would see him as a god worthy of worship [smart as he was].

Skipping down from verse one of chapter two, to verse twelve, this is where Solomon is making himself out to be “a righteous dude,” as if Israel still had Gentile enemies they were worried about. Of course, David’s Israel was always at war with those who refused to accept their God Yahweh had given them that place to live, with the Philistines being those who still retained land that was not Israel’s. They, however, were not an issue, since Solomon had married an Egyptian princess and then had an ally that could put the squeeze on the Philistines, from the west. Still, verse twelve is Solomon’s self-worth as a hero of the righteous coming forth, as he equates all who would challenge his authority as being wicked.

It is in verse thirteen that the truth of Solomon’s wickedness is exposed. In this verse there are two references to [NRSV translator] “God” and “the Lord.” The reality of what is written (as best as I can look up the Hebrew) is this [using the NRSV otherwise]: “He professes to have knowledge of יְיָ [HaShem], and calls himself a child ha-elohim.” In Solomon’s reign, the prophet Nathan was still actively advising the king. Others like Nathan were those who claimed “to have knowledge of” Yahweh. For Solomon to not write that name, but to instead write marks that are confusing, as to whom or what is being referenced [some say the letters are an abbreviated form of the verb translating as “to be”], this says Solomon was not like his father David, nor the divine prophets who advised as the conduits of Yahweh. Solomon saw himself as a god, who was married to the goddess Wisdom, with Yahweh was believed by Solomon to be the servant god who served him: יְיָ [HaShem].

Look closely at the Hebrew text and see the “HaShem” marks [ovals] and the words “haelohim” and “elohim,” in the verses circled.

In the NRSV translation, the world “child” is footnoted, with the footnote saying the word written can equally translate as “servant.” For one to say he was “a servant of elohim,” that describes a prophet like Nathan to a T. The point of the Hebrew word “elohim” is not to state “God” [the error of all translators], but to state the reality of “gods” [in the plural number], which are those souls married to Yahweh and thus given His powers on earth, as His “servants” [His “children”]. Thus, in verse thirteen, Solomon is placing himself above that of true prophets, because of his big brain. This then equates his soul to a state of wickedness.

Verse fourteen then has Solomon scoff at the condemnations of the prophets, who say worldly wisdom is what condones evil ways. Verse fifteen is then Solomon belittling the true holy priests of Israel as the ones who take all the fun out of life. IIt was the true priests and true prophets of Israel who were reminding everyone of the laws, reminding the leader [Solomon] that maintenance of those vows is what keeps souls from infidelity, or breaking their marriage agreement with Yahweh. Solomon was calling the restrictions placed on being a true priest of Yahweh as unnatural. That is true, when a nation of people are being led away from adherence to their Covenant and finding normalcy in the ways of other nations.

In verse sixteen, Solomon again references the “HaShem” in a way that makes it be used as if he knew he would bring some physical condemnation upon his flesh [leprosy maybe?] by using the name “Yahweh,” as his father David had done frequently in his songs. Solomon took purposeful steps away from his father, by refusing to write the proper name “Yahweh” [“יְהוָ֣ה”] Here, Solomon belittles one who claims to be an “elohim” of Yahweh, because they make the claim that Yahweh is their “Father,” while also implying He is their Holy Husband. This becomes Solomon cursing Jesus, who routinely told his disciples [not the whole world, not all of Judaism] to address Yahweh as their “Father.” To call Yahweh “Father” means one must be His Son [all souls are masculine essence, especially when married to Yahweh’s Spirit … males and females in the flesh].

In verse seventeen, Solomon is beginning a series of verses that become the standard punishment governmentally set upon any who claim to be divine Sons of Yahweh. To make such claims means to be put to death. This concept would be viewed as holy wisdom, as Yahweh’s gift to Solomon, when in reality it was Satan’s serpent whispers [a marriage that made Solomon’s soul become the demonic elohim of his evil spiritual husband] that influenced all who would follow Solomon. The routine Solomon established would be for kings to marry foreign wives, import foreign priests, and then kill any priest who spoke out against that process. The culmination of this mindset of ‘wisdom’ was how the elite of Jerusalem could even fathom it would be okay to plan the execution of Jesus, the promised Messiah; but to even believe in a promised Messiah, one has to first believe in Yahweh. Solomon taught them not to believe in being “He [Who] Retains God” [the meaning of “Israel”].

In verse eighteen is a second use of “elohim,” which again must be seen as “gods,” specifically those whose souls have married Yahweh and become His hands on earth. At the time of Solomon’s reign, all true divine “elohim” were priests of the Ark of the Covenant [transferred from the Tabernacle of Zion to the Temple of Solomon] and the holy prophets [such as Nathan]. In this verse, Solomon laughs at those who make claims to be divine Sons of man, such that Solomon’s mindset was cast into the future, executed at Golgotha, when someone yelled out to a dying Jesus, “If he is the Messiah, let him save himself.” Here, Solomon scoffs that the test of death will bring out the truth of being a “servant” [same use of “child”], by having Yahweh physically rescue such a servant.

Verses nineteen and twenty are Solomon giving the go ahead from that point in time onward to torture and insult the prophets of Yahweh. To claim to be “peaceful” means Solomon’s plan was to beat hatred and anger into those who made such claims. In today’s world, the destroyers of Christianity love to promote that Jesus is the Prince of Peace and would bend over and take insults and torture all day long, rather than strike anyone down in wrathful anger. They persecute the believers to the point of forcing them away from Yahweh, by punishing their will to serve. What those do not realize is the truth that every hateful strike brings them in return. When they put forth persecution against one of Yahweh’s children, the same return blows will come upon their souls, a hundred-fold.

The NRSV then places one of its titles or headers before verse twenty-one, saying the rest of chapter two focuses on the “Error of the Wicked.” This is an assumption that “the wicked” are false prophets [like Solomon’s wisdom] and not the true prophets of Yahweh. Solomon reflected the intellect of humanity, as one who worshiped ‘Sherlock Holmes-like’ abilities to discern physical clues and make logical deduction that result in the truth. None of that worldly wisdom is divine, thus far from all-knowing, as that given to Yahweh elohim. Thus the title would be better stated as “Error of the Intelligent.”

Verse twenty-one is then a perfect summation of all Solomon’s views that have been written on parchment. By saying, “Thus they reasoned, but they were led astray, for their wickedness blinded them,” this projects as truth upon the priests of logic and reason that deduce wrongly and are blinded by the science of the visible world. No true priest of Yahweh is reading the Law [the Torah] and coming away with clear-cut, black and white knowledge. Divine Scripture is written [according to Jesus] so the truth is hidden from the wise and intelligent, but exposed to the children [insert “servants” here]. The truth known by Yahweh elohim does not come from carefully crafted thought processes. However, once the truth has been shown, all those arts and crafts can find a truth fully justified and true. Thus, a simpleton [one of those Solomon belittled, when he prayed to his god “wisdom”] can be shown the truth of God, while all the big brains could not see the truth before their eyes.

In verse twenty-two [not the last verse, as chapter two has twenty-four verses], Solomon returned once again to displaying his fear of naming “Yahweh,” using his code-word called “HaShem” [יְיָ]. In this verse, Solomon sings that his lost soul never once considered self-sacrifice for the unseen rewards that are postmortem. The wise and intelligent cannot possibly see that which is “secret” and thus spiritual. They seek the material rewards that are the “wages” of being the elite, not the commoners. They never seek to restrict themselves from that which can be freely taken, for the seeming bargain of one’s soul [everything material for nothing spiritual]. They have no desires for holiness. They do not believe anything exists beyond death. Therefore, they have no need for thinking blamelessness is a virtue.

As the optional “First Lesson” to accompany Proverbs 31 on the seventeenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is to see the trap of intellectualism. Solomon could not see how his words were condemning his own soul, all the while thinking he was making light of those who said they served Yahweh. Solomon did not believe Yahweh was anything more than a stepping stone to a mastery of life on earth. He did not believe in an afterlife; as there was no proof that anyone had ever returned from the depths of the ground. The lesson that must be taken from this is being a “child of elohim,” which means having one’s soul be married to Yahweh, with His Son Jesus resurrected within one’s soul-flesh. Having a big brain keeps one from having access to All Knowledge, readily available to the children of Yahweh, when needed. No planning necessary.

Language, Psalms, Teaching

Psalm 54 – Having not determined the enemy has Yahweh on their side

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1 Save me, elohim, by your Name; *

in your might, defend my cause.

2 Hear my prayer, elohim; *

give ear to the words of my mouth.

3 For the arrogant have risen up against me,

and the ruthless have sought my life, *

those who have no regard for elohim. [Selah.]

4 Behold, elohim is my helper; *

it is adonay who sustains my life.

5 Render evil to those who spy on me; *

in your faithfulness, destroy them.

6 I will offer you a freewill sacrifice *

and praise your Name, Yahweh, for it is good.

7 For you have rescued me from every trouble, *

and my eye has seen the ruin of my foes.

——————–

This is the accompanying Psalm for the Track 2 Old Testament reading from Jeremiah 11 that will be read aloud in unison or sung by a cantor on the seventeenth Sunday after Pentecost [Proper 20], Year B, according to the lectionary for the Episcopal Church. In Jeremiah is read, “I did not know it was against me that they devised schemes, saying, “Let us destroy the tree with its fruit”. That pair will be presented before the Epistle reading from James, where the Apostle wrote, “Where there is envy and selfish ambition, there will also be disorder and wickedness of every kind.” All will accompany the Gospel reading from Mark, where is written: “Then they came to Capernaum; and when [Jesus] was in the house he asked them, “What were you arguing about on the way?” But they were silent, for on the way they had argued with one another who was the greatest.”

In the above translation [NRSV], you will note that I have amended the text in six places. In four places the Hebrew word “elohim” [“אֱ֭לֹהִים”] is written, which is the plural form for “el,” translating [unquestionably] as “gods.” In the first two places where “elohim” was written, the NRSV has translated “O God” [a theatrical addition], while in the third and fourth [verses three and four] the same word is translated simply as “God” [no theatrics]. All are wrong, so there is a need to recognize that. Additionally, also appearing in verse four is found the plural Hebrew word “adonay” [“אֲ֝דֹנָ֗י”] written, which is the plural form of “adon,” so the translation [unquestionably] should be “lords.” This also has been restored to the Hebrew text. In the cases of “elohim” and “adonay,” those words were written to indicate those who have a special Spiritual connection to Yahweh, like angels in human flesh, given the powers of Yahweh’s Spirit. Therefore, to simply correct the words to “gods” and “lords” would become confusing; so, I have restored the Hebrew for the reader to learn the importance of those words.

At the end of verse three is the word “Selah,” which the NRSV shows in its translation; but the Episcopal Church has deleted from their readings. It is worthwhile to realize why David wrote this word once in the Psalm and placed it where he did. Thus, I have restored it to the text, in brackets. Finally, in verse six David mentioned the proper name of his God, which is Yahweh. Yahweh is my God also. Yahweh should be your God too, if you are a true Christian. However, the translators of Hebrew into English transform that proper name to a generic “Lord” [here the theatrics return as “O Lord”], which is wrong because it diminishes the value of knowing Yahweh’s name. Therefore, I have restored that name for readers to learn and love.

Not included in the above translation is the precursor language that is technically part of verse one, but read as instructional, guiding one’s feel for the whole song. The NRSV translates all of this as such: “To the leader: with stringed instruments. A Maskil of David, when the Ziphites went and told Saul, “David is in hiding among us.”’ They also give this song a title, which is “Prayer for Vindication.” A literal translation into English for all this is: “to the chief musician of stringed instruments , an instructive poem of David . when went the Ziphites and spoke to Saul ; not is David hiding with us .”

In that, the presence of “hă·lō,” meaning ‘is not,” seems to have been overlook by the NRSV, as it states the opposite of what the NRSV says. They say that because 1 Samuel 26:1 says, “Then the Ziphites came to Saul at Gibeah, saying, “David is in hiding on the hill of Hachilah, which is opposite Jeshimon.” While that is what they told Saul, David [who was a dignified person in Judah] might have sent the Ziphites to tell that to Saul, so Saul would make a move David was prepared for. In that reasoning, I see David as receiving divine insight from Yahweh; so, the Ziphites were more of an ally to David than Saul. Therefore they did tell Saul “David hiding with us,” but that information “is not” a betrayal of trust. It “is not” what it seemed to be to Saul.

Now, in the first four verses the plural Hebrew word “elohim” is written. Instead of translating what David wrote, translators read the translation manual, which must state, “Everywhere you see “elohim,” it must be translated as “God.”’ That means they then face the task of having to twist and turn the words written, in order to match everything up to “God,” not the human souls married to Yahweh, as His “gods” on earth. They are forbidden from giving Yahweh credit for making “elohim” and “adonay.” This means verse one does not make a plea for “God” to “save me.”

The literal translation into English one finds in verse one is this: “elohim by your name deliver me ; and by your strength judge me .” This becomes a statement that David is a divine extension of Yahweh on earth. The Hebrew word “bə·šim·ḵā” pulls from the root “shem,” meaning “name.” Seeing how the translation can equally be “in your name,” this speaks of marriage. The statement of “elohim” says David is claiming to be one of the many who are the wives of Yahweh, as His extensions on earth. Being “in the name” means being truly “Israelites,” a name meaning “He Retains God.” With “God” being “el,” then many retaining “God” are “elohim.”This means David is one and the Ziphites are others. By seeing the plural number as a reflection of many on earth who serve Yahweh through their souls united with His Spirit, this says the safety of David and the Ziphites was assured, because they followed the direction of their One God [named Yahweh]. By being assured of the “strength” of Yahweh in their being, the Ziphites could tell Saul the truth, exonerating the people of Ziph, while also preparing David to play the ‘cat and mouse’ game with Saul, as the winner.

Verse two repeats this aspect, using “elohim” again. This verse literally translates into English as this: “elohim hear my prayer ; give ear , to the words of my mouth .” In this, because one sees the people of Judah having been led to marry their souls to Yahweh, following the lead of David as obviously divinely led by Yahweh, the “prayer” of David is known not only by Yahweh, but by all His “elohim.” This says the majority of the Ziphites did not know where David was exactly, although they all knew where he was generally. This knowledge was due to all having divine insight. Therefore, they all listened to the whispers of Yahweh to lead them; and, from being led divinely, they would speak the “words” as directed – which would lead Saul into the place where David could further display how Yahweh protected his servant David.

Again, in verse three, the use of “elohim” is found, which confuses the translators following a false premise. The literal English translation of this verse says: “for the estranged have taken a stance against me , and ruthless men have sought after my life ; not they have determined they have elohim before them .” Here, the Hebrew word “zā·rîm” is written, pulling from “zuwr,” meaning “to be a stranger.” This usage can mean “become estranged,” where Saul and his followers were foreigners to Yahweh’s Spirit. Thus, they had taken up a stance against David, because they followed the orders of their king. The soldiers under Saul were “ruthless men” [“wə·‘ā·rî·ṣîm,” from “aritz”] in their pursuit of a military objective. They had been told to kill David, so that was their whole mission. However, as strangers to Yahweh’s presence within them, they had never before encountered “elohim,” who were those divinely possessed by the One God. Saul and his men professed to serve Yahweh, but none of them personally knew Him and none had ever been confronted by those who served Him truly.

It is here that the lone use of “Selah” is written. The word “selah” means “to life up, exalt.” Following David singing praise to the strength possessing “elohim,” which must be understood as how true Israelites routinely defeated their “stranger” foes. The ‘Promised Land’ was defended because Yahweh was with their souls, giving them unprecedented abilities in warfare. Thus, David sang high praise to the “elohim” that would bravely face the soldiers of Saul, because they were “uplifted” and “exalted.”

In verse four, there is not only the use of the fourth “elohim,” but also the use of “adonay,” with both words in the plural number [“gods” and “lords”]. The literal English translation here says, “behold! elohim helper me ; lords , with those who uphold my life .” In the NRSV translation that has “elohim” translated as “God,” they have David singing that “God is my helper.” While that rolls off the tongue easily and can act as the way things can be seen [in hindsight], think for a moment about how egotistical such a statement is. It makes Yahweh out to be some lackey that does what one commands, not the other way around. The truth is one must be a servant to Yahweh, through love and devotion, where one is then the helper of Yahweh, as was David and the people of Judah. Therefore, David was singing out loudly – “behold!” – because he was an “elohim helper” that all must see in his being.

That then leads to the one-word statement “adonay.” The singular ‘adon” means “lord.” Thus, “adonay” is a statement that says “lords.” Still, this is like “elohim” in the sense that all whose souls are married to Yahweh have Him [His Spirit] with them. This is an inner presence that makes Yahweh the “lord” of that body of flesh. Therefore, all who are “elohim” are those who have Yahweh as their “lord,” being those “lords” of Yahweh. As emissaries of Yahweh on earth [like Saints], they present Yahweh to the world as ‘tabernacles’ of His residence. Thus, the focus has now shifted from “See me! I am a Son of man!” to “See us all like me! We all are the “lords” on earth commanded by Yahweh!”

This then leads to the final segment of words, where the two prior segments are spliced together, as both are “with those who uphold my life”. Those are “elohim” and “adonay,” all of whom are promised eternal “life” through marriage and service in the name of Yahweh. When David’s life on earth is upheld, his life is assisted by others like him. The result is all are upholding a life in the name of Yahweh. The reward of such service is a true life that is Spiritual, not physical.

Verse five then literally translates into English to say, “[he will return] (for their evil) my enemies ; in your faithfulness , cut them off .” In this, the first words are bracketed, as an aside, and then comes words in parentheses, as an unspoken thought, where those additions in the verse become focused on “my enemies.” The enemies of David and his true Israelites were souls who had become reincarnated after having lived prior lives as sinners. The bracket “yā·šîḇ” [from “shub”] says the enemies of David are “returned” souls. The whispered reason for their returns is “for their evil deeds” [“hā·ra‘,” from “ra’”]. The “enemies” [from “sharar”] are the enemies of Yahweh’s goodness; and, they will always be souls returned to the worldly plane, due to being “estranged” from Yahweh.

When the segment following the semicolon says, “in your faithfulness,” this is a statement of David’s devotion to Yahweh as His servant. David has true faith, from personal experience of Yahweh within. David is not acting on beliefs taught to him, as his “faithfulness” [“ba·’ă·mit·tə·ḵā,” from “emeth”] is from a “firm” identity as one who is with Yahweh. This is contrary to his enemies, who are also the enemies of Yahweh, as there the souls have been “cut off” from a divine union with Yahweh. There is no love between sinners and Yahweh, being enemies.

The sixth verse then literally translates into English, saying “voluntarily I will sacrifice to you ; I will praise your name Yahweh for good .” In this, to “voluntarily” or “freely” submit in “sacrifice” to another means marriage, such that a wife becomes a submissive member of her husband’s family. This is done “freely,” out of love, whether the love is for her parents or her new husband. This is the “sacrifice” of self that must be made for any such transition to become anything more than forced slavery. Yahweh does not force any souls to marry Him. Thus, David sang that his soul willingly submitted itself to the Will of Yahweh; and, that is the name he specifically praised. By David writing “Yahweh” here, he has confirmed all the “elohim” and “adonay” to be equally submissive wives of Yahweh, in service to their One God. To do “good” means to do as Yahweh commands, as only Yahweh is “good” [per Jesus].

Verse seven then literally sings in English, “for out of all trouble he has delivered me ; and upon my enemies , has seen my eye .” As the concluding verse to a song that was introduced as about when David was being hunted by Saul and his army of soldiers, this says his being married to Yahweh is how he escaped capture and defeat. David was free to not only elude Saul, but to let Saul know he would never defeat David, because of his divine union with the Almighty. That is how the successes of David would always equate to the failures of his enemies. This is less about David having seen physically the results of that protection; but more about the foresight that allowed David to see what to do, because he had faith in the All-seeing Eye of God leading him.

As the companion Psalm for the Jeremiah 11 Track 2 offering, to be sung aloud on the seventeenth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to trust in Yahweh and let His Spirit lead one away from enemies and the troubles they bring. Ministry should be the unification of souls who are seeking release from evil ways and failed attempts at controlling the uncontrollable. Ministry is therefore showing others how to marry Yahweh and have their souls freed from the returns to the material plane, due to bad decisions. Yahweh sends out His priests so others will be allowed to have eternal life through soul submission into faithfulness. Of course, to be able to preach that message, one has to have been there, done that, like David and the people of Judah.