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Lamentations, Language, Teaching

Lamentations 3:21-33 – Being God’s mouth on earth

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This I call to mind,

and therefore I have hope:

The steadfast love of Yahweh never ceases,

his mercies never come to an end;

they are new every morning;

great is your faithfulness.

“Yahweh is my portion,” says my soul,

“therefore I will hope in him.”

Yahweh is good to those who wait for him,

to the soul that seeks him.

It is good that one should wait quietly

for the salvation of Yahweh.

It is good for one to bear

the yoke in youth,

to sit alone in silence

when [Yahweh] has imposed it,

to put one’s mouth to the dust

(there may yet be hope),

to give one’s cheek to the smiter,

and be filled with insults.

For adonay will not

reject forever.

Although he causes grief, he will have compassion

according to the abundance of his steadfast love;

for he does not willingly afflict

or grieve anyone.

——————–

This reading selection from Jeremiah’s Lamentations is the first optional “Response” that will accompany the Track 2 Old Testament option from the Wisdom of Solomon. There it is written, “God did not make death, And he does not delight in the death of the living.” If chosen, these readings will precede a reading from Paul’s second letter to the Christians of Corinth, where he wrote: “I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance.” All will accompany a reading from Mark’s Gospel, where the Spirit passed through Jesus, healing a woman, prompting him to say, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”

In this song of sorrow, there are sets of three verses for each letter of the Hebrew alphabet. Verses 19 and 20 [not included] fall under the heading of Zayin [ז], the seventh letter. The verses 31-33 then fall under the heading of Kaf [כ], the eleventh letter. In these thirteen verses, the NRSV [and thereby the Episcopal Church] has presented a capitalized “Lord” six times. In reality [as there are no capital letters in Hebrew] this assumption is based on Jeremiah having written different certain words, where that difference is not recognized as such, generalizing everything as “Lord.” One of those times is pure manufacturing, as a third person form of a verb is assumed to be “Lord,” when nothing so specific was written. The first four words written by Jeremiah can be capitalized as the proper name for God, which is “Yahweh.” The last reference [verse 31, but all verse numbers have been erased by the Episcopal Church] had Jeremiah write “adonay,” which could be translated as a lower-case “lord.”

Because it has been presented as “Lord,” I have restored the original Hebrew. It must be understood that the naming of Yahweh is a statement of a direct, personal relationship with Him. To call Him “Lord” is a statement that one believes in God, but has never known Him. When Yahweh becomes one’s “lord,” then one will cal that inner presence one’s “lord.”

Because this song of lament is sixty-six verses long, which is twenty-two sets of three verses, each set associated with a letter of the Hebrew alphabet, the missing two verses that lead to verse 21 need to be seen. They are translated by the NRSV as such:

19 The thought of my affliction and my homelessness is wormwood and gall!

20 My soul continually thinks of it and is bowed down within me.

In the Hebrew text, the word translated as “my soul” is written last in verse 20, rather than first, as the translation shows. The literal translation of this verse says, “remember remember, to sink down low within my soul,” where “zā·ḵō·wr tiz·kō·wr” is repeating the word “zakar,” meaning “remember.” This double statement reflects back on the use of “zə·ḵār-‘ā·nə·yî” in verse 19, which literally translates as “remember my poverty.” Those memories are of “roaming, restlessness, straying” [from “ū·mə·rū·ḏî”], such that the “wormwood and gall” are the bad experiences of past sins remembered.

By realizing that the three verses of the Zayin set all speak of memories of when a “soul strayed” away from Yahweh, one can see how verse 21 then sets up the following triplets, by saying, “This I call to mind, and therefore I have hope.” The colon mark is not part of the text, as all triplets end with the Hebrew letter Samech [ס], which is “used to mark the end of a setumah” – a closed section [“parashah”]. Thus, “I have hope” has to be seen as Jeremiah having his soul given a promise of a future beyond the material realm, where “hope” equates with “salvation,” where “salvation” is dependent on fulfilling a promise made by a soul in return. That “hope” then comes from a soul marrying Yahweh and rising from “poverty” and “affliction” to the ability to withstand the present pains, because of the faith found in a promise.

The essence of a colon can be seen as why the Episcopal Church cut off the two verses that talk of the necessity of having sunk as low as a soul can sink, which is what leads a soul to beg for mercy and find the hand of Yahweh offering salvation, in exchange for becoming His wife and subject. They only want to focus on the ‘rebound’ that comes from “hope,” without placing focus on the sin that must be forever sacrificed, in order to gain “hope.” As the next triplet delves into that “mercy,” they are simply using one verse to set that up, rather than three.

Verse twenty-two then begins the triplet under the letter Chet [ח]. The NRSV translation shows, “The steadfast love of Yahweh never ceases, his mercies never come to an end,” where I have replaced their use of “the Lord” with the truth written. The translation shown is not what is stated, as the literal translation says, “the mercies Yahweh that not finished , that not accomplished his compassions .” There is nothing written about “love,” although “compassions” can lead one to think that is the intent. The Hebrew words “ṯā·mə·nū” and “ḵā·lū” are similar, as both can mean “completion” or “finished.” The word “kalah” expands that to “at an end, accomplished, or spent.” This then says the “goodness” or “kindness” of Yahweh are not “finished,” after those “mercies” have been extended to a soul that has been redeemed through divine marriage. Likewise, that “goodness” and “kindness” will continue, as they will not reach “an end,” because Yahweh’s “compassions” will forever remain with a soul in marriage. Therefore, to intuit “love” from this means the shared “love” of a Husband and a wife.

The middle verse of this threesome then is translated by the NRSV to say, “they are new every morning; great is your faithfulness.” While this gives the impression that “his mercies never come to an end,” such that “they” infers a soul can sin and sin some more, with Yahweh always extending “new” forgivenesses” every morning,” this is an absurdity. The omitted verse that tell of how low a soul went, before Yahweh was begged to save it, says the “endlessness” is the commitment a soul makes to receive the “goodness” of Yahweh. The word “goodness” is the opposite of “sinful,” so that which is “new” is the life led by a soul. The element of “morning” is when a new light of truth has come, removing a soul from darkness. The aspect of “faithfulness” says the soul and Yahweh both keep their commitments in marriage, with the intimate presence of a soul merged with the Spirit of Yahweh brings true faith to a soul, which is “steadfast, firm, and true.”

The final verse of the Chet segment is then said by the NRSV to say, “Yahweh is my portion,” says my soul, “therefore I will hope in him.” Here the word “hope” is found, which matches the usage in verse twenty-one [“’ō·w·ḥîl”]. The literal translation has this verse begin with “my portion,” which is a statement about a soul’s “share” of the commitment that reflects “faithfulness.” That “portion” then says “Yahweh speaks my soul,” which says one’s commitment is then to do what Yahweh says to do, in order for that soul to remain saved. This is not unwilling force, but desires actions, where the “hope” of one’s “soul” is to be told what to do, to please Yahweh. With “hope” explained, this triplet is ended by a “ס.”

Verse twenty-five then begins the triplet under the letter Tet [ט]. The NRSV translation shows, “Yahweh is good to those who wait for him, to the soul that seeks him.” Again, I have made the necessary change to state that Jeremiah addressed “Yahweh,” not some unknown “Lord.” Here, the first word places focus on “good, pleasant, agreeable,” which is then attributed to “Yahweh to those who wait for him.” After verse twenty-four spoke of one’s “hope” to do one’s “share,” the aspect of waiting now says one does not act independently of Yahweh. Simply from having been graced with a desire to do “good,” one only does what Yahweh leads one to do. In that regard there is the element of “patience” that one learns as a wife of Yahweh, whereas impatience was the impetus to sin before divine marriage. Again, this is “soul” motivated, whereas before it was the flesh leading the soul into slavery to self. One learns what would please Yahweh – one’s holy Husband – so one “seeks” to do “pleasing” acts in the name of Yahweh [as a wife].

The middle verse in this set is then translated by the NRSV to say, “It is good that one should wait quietly for the salvation of Yahweh.” Once again, the name Yahweh is written, but bastardized by translation. In two consecutive verses Jeremiah began with the word “towb,” where the focus in on “good, agreeable, pleasant.” Here, the element of “waiting” is translated, but that missing from the translation is the “anxious longing” that comes, when “hoping” to receive a direct command from Yahweh. The Hebrew word written, “chuwl,” implies a desire to ‘dance, writhe, or whirl,” because one’s soul wants so much to please the Holy Husband. It is this inner sensation that is the delight held by a soul, not the flesh, so it is “silent” and “quiet.” It comes from the promise of “salvation” to come, so the soul feels much like a child as Christmas or a birthday nears and there is a sensation of delight that cannot be made to come faster by speaking of it.

The third verse is this set is then said to say, “It is good for one to bear the yoke in youth,” where one more time Jeremiah began with the word “towb.” Here, it is “good, pleasant, agreeable” for an adult use self-restraint. The Hebrew word “geber” means “man,” but it becomes asexual as “warrior.” Because “men” and “women” struggle with self-restraints ordinarily, as wife of Yahweh becomes a “warrior” that is in a constant war against the lures of the world. In the silence of patient time, it is easy to become distracted; and when the inner urges are feeling like one is anxious, it demands one who is trained to wear the “yoke” of responsibility and “carry” or “bear” the commitment that is the Law [one’s marriage vows to Yahweh]. Thus, the anticipation of a “youth” or one’s “early life” before divine marriage, must be set aside and managed, because of the promise of salvation. This set is then ended by the Samech letter [ס].

The Yod [י] triplet is begun by verse twenty-eight said to say, “to sit alone in silence when he has imposed it.” Here, the insertion of “the Lord” has been removed and replaced with the third person pronoun “he,” as Jeremiah did not specifically name Yahweh. Rather than simply read this verse as saying, “to sit along in silence,” the literal translation can equate to an intent that says, “let him dwell isolated without external influence.” This becomes typical of the Jewish isolation from Gentiles, not from seeing Gentiles as inferior human beings [they all are souls inhabiting flesh], but from seeing an incompatibility in beliefs keeps one adhering to Mosaic Law less likely to stray from that law, if one “dwells” amid others of like mind. In that, the inference coming from “nā·ṭal,” as “has imposed” or “has lifted” or “has born” by God, that ‘higher bar set’ is the Law brought down by Moses, which must be followed [“born”] without fail.

Verse twenty-nine than adds a second verse that begins with the condition saying, “let him.” From “let him dwell” we are led to “let him put” or “let him give.” The NRSV translates this verse as, “to put one’s mouth to the dust (there may yet be hope),” where there is nothing written that would place words in parentheses. To read “let him set in the earth” the inference is to be planted, where the addition of “his mouth” is less about ‘eating dust and more about a soul married to Yahweh becoming His voice place into the world. It is from planting apostles and prophets into the land that others can be led to also marry Yahweh. This extends the “hope” of one soul to “hope” for many souls.

The thirtieth and third verse in this set is then translated to say, “to give one’s cheek to the smiter, and be filled with insults.” In this, there is a repeating of “yit·tên” as the initial focus, such that “let him put” or “let him give” is again the lead to the word translated simply as “smiter.” The Hebrew word “lə·mak·kê·hū” stems from “nakah,” which translates as “to the one who strikes him.” This becomes a reflection of an “attacker,” who must then be seen as either a Gentile [enemy of the Judeans, such as the Babylonians] or another Judean [friend or neighbor that disapproved with one’s refusal to be influenced to sin]. Thus, Jeremiah said the same as Jesus, as far as turning the other “cheek.” In effect, Jeremiah adding “be satisfied with disgrace” means the same as Jesus said.

See end note.

When one is the “mouth” of Yahweh “on earth,” then persecution is an expectation. This leases one to try and isolate oneself from direct confrontations with enemies and neighbors. However, to correct a neighbor who has disgraced himself or herself by letting him or her know he or she has broken a Law, might cause him or her strike back in anger. Jeremiah wrote before the system of Judaism that return to Jerusalem after the exile; so, the ordinary Jew was less likely to strike back without legal repercussions. Still, the “full disgrace speaks as a double-edge sword. If one has indeed erred and someone slaps a cheek, then one must offer the other cheek as thanks for having been corrected. On the other hand, if one is slapped wrongly, then offer the “full disgrace” of a sinner, so he or she will strike in anger again, making the error of their ways more known to their souls later.

After verse 30 ended with a ס letter, verse thirty-one begins the last triplet of this reading. The NRSV translates it to say, “ For adonay will not reject forever.” Here, the mistranslation of “’ă·ḏō·nāy” as “the Lord” has been totally misunderstood [by Jews and Gentiles – Christians – alike]. When verse thirty is realized to work two ways, the use of “adonay” likewise works two ways. As “lord” of one’s soul-flesh being, the one who strikes in anger is “lorded” by self-will or [worse] evil demons. One whose soul has married Yahweh has Him as one’s “lord,” thorough the Spirit of Yahweh [which is not Yahweh directly]. Christians have the resurrection of Jesus’ soul with a host soul as this “lord,” which in Greek can be called “Lord,” but only as a title for that Jesus name within. Therefore, verse thirty-one says that even sins will not forbid a soul from being “rejected forever” or “cast off forever.” One casts oneself away from Yahweh, such that the freedom to strike twice will make that evil deed [sin] sink in and turn one back to Yahweh for salvation.

Verse thirty-two then says, “ Although he causes grief, he will have compassion according to the abundance of his steadfast love” [NRSV]. Here, again, the use of “compassion” is mistaken as some human sense of “love,” like a mother forgiving her child’s sin, without punishment and calling that “love.” This verse literally begins by saying, “for though he causes grief,” such that “suffering” is a clear statement about punishment, it is that punishment that Jeremiah knew was the depths a soul could sink from having sinned. Without the ‘suffering” and “grief,” then no soul would ever turn away from sin. This, again, is relative to letting a sinner strike the other cheek, in “full disgrace.” That disgrace will bring about a complete lack of “love” from Yahweh – the Father. Therefore, the “compassion shown” by Yahweh will be to always welcome back a lost soul into His fold. That “compassion” comes with an agreement that cannot ever be broken.

The translation of “abundance” is misleading, as it again misleads one to think that the same soul can be forgiven countless times. The better translation says “multitude,” which is relative to the Judeans in exile, the reason for Jeremiah’s lament to Yahweh. Each and every repentant sinner, all of whom were severely punished for their sins, will be welcomed back by Yahweh, “according to” how the “multitude” agrees to divine marriage. This led Jeremiah to bracket “his mercies,” which actually means “his goodness,” such that the “abundance of compassion” is based on who decides to receive “goodness” into their souls.

The final verse in this reading is then said to state, “for he does not willingly afflict or grieve anyone.” Each of these last three verses has begun with the Hebrew word “kî,” which means “for.” In this, “for” is followed by “not he does afflict the soul.” The Hebrew word “mil·lib·bōw” stems from “leb,” which means “inner man, mind, will, heart,” such that “willingly” is a statement about the Spirit of Yahweh not taking delight or pleasure from punishing the wicked. No matter how bad a human body might feel pain and agony [the story of Job], a soul is never harmed or hurt in any way. A lifetime of physical pain is nothing more than a fleeting memory to a soul. Therefore, all punishment seen as Yahweh bringing pain to a sinner is an illusion, because all physical pain and suffering is one’s own soul’s damage done to its body of flesh [unless one is Job, the exception to this rule]; so, Yahweh repairs the damage a soul has done to itself, when one realizes the error of sinful ways.

As an optional reading that is the Track 2 response to the Wisdom of Solomon reading, it is clear to see that Yahweh did not Create in order to destroy. Jeremiah agrees with that insight by saying the only source for destruction comes from a soul that reject Yahweh in marriage. The omitted verses that tell of the depths of despair a soul can fall into, due to self-caused punishments, is why Yahweh is so compassionate and forgiving. A soul have been given life in the material world for the purpose of hearing the whispers that call it to return and be one with God. Religion has been Yahweh’s gift to the world; but Satan has distorted that gift by using trick of deceit to make those whispers harder to listen to, The message of Jeremiah’s lament says “hope” for salvation is the key to finding Yahweh, after becoming lost.

———-

End Note: When Jesus spoke of turning the other cheek and when Jeremiah wrote about this being an expectation of Yahweh for His wives, the expectation must be seen as only applying to those souls married to Yahweh. Jesus was. Therefore, he did not slap back at Pilate nor the Sanhedrin. They brought their own souls greater harm than crucifixion brought Jesus’ soul [none]. Still, for the practical purposes of neighbors, striking a cheek means open hand slaps, as an insult. It does not mean closed fists, so the expectation would be to allow an enemy to pummel one to sever injury. David did not turn the other sheek to Goliath; so, there are certainly exceptions.

Language, Psalms, Teaching

Psalm 30 – Do you call your spouse by general title or specific name?

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1 I will exalt you, Yahweh,

because you have lifted me up *

and have not let my enemies triumph over me.

2 Yahweh elohay, I cried out to you, *

and you restored me to health.

3 You brought me up, Yahweh, from the dead; *

you restored my life as I was going down to the grave.

4 Sing to Yahweh, you servants of his; *

give thanks for the remembrance of his holiness.

5 For his wrath endures but the twinkling of an eye, *

his favor for a lifetime.

6 Weeping may spend the night, *

but joy comes in the morning.

7 While I felt secure, I said,

“I shall never be disturbed. *

You, Yahweh, with your favor, made me as strong as the mountains.”

8 Then you hid your face, *

and I was filled with fear.

9 I cried to you, Yahweh; *

I pleaded with the Yahweh, saying,

10 “What profit is there in my blood, if I go down to the Pit? *

will the dust praise you or declare your faithfulness?

11 Hear, Yahweh, and have mercy upon me; *

Yahweh, be my helper.”

12 You have turned my wailing into dancing; *

you have put off my sack-cloth and clothed me with joy.

13 Therefore my heart sings to you without ceasing; *

Yahweh elohay, I will give you thanks forever.

——————–

This is the second option as a “Response” to the Track 2 optional Old Testament selection from the Wisdom of Solomon. If chosen, this will be read aloud in unison or sung by a cantor on the fifth Sunday after Pentecost [Proper 8], Year B, according to the lectionary for the Episcopal Church. It will follow the wisdom that says, “God created us for incorruption, and made us in the image of his own eternity.” These will precede the Epistle reading from Paul’s second letter to the Corinthians, where he wrote: “I am giving my advice: it is appropriate for you who began last year not only to do something but even to desire to do something– now finish doing it.” All will accompany the reading from Mark’s Gospel, where Jesus raised a daughter from death, saying, ‘“Little girl, get up!” And immediately the girl got up and began to walk about (she was twelve years of age).”

To begin with, this psalm [a dedication to the house of David] is twelve verses, as shown by the NRSV and BibleHub Interlinear. For whatever reason, the Episcopal Church has decided to make it thirteen verses, using the same text. In addition to that inconceivable mutation, the NRSV and the Episcopal Church bastardize the name Yahweh, which was written by David ten times in this son of praise, changing all to “Lord.” In addition, there are two places where David wrote “elohay,” which have been translated as “my God.” Since this misses the point of what David wrote, I have reverted those references to the Hebrew text [italicized]. I have left the numbering as is will be presented to pewples who know no better, but I have inserted the name Yahweh in all places where it has been desecrated.

The first verse is translated to state: “I will exalt you, Yahweh, because you have lifted me up and have not let my enemies triumph over me.” In this, the word “exalt” needs to be understood as Yahweh being allowed by a soul [the first person “I will”] to join with one’s soul, so a “raised” state of being [the “I”] takes over one. There is no way to “exalt” the One God who all exaltation comes from, other than being one who knows that “exaltation.” This is stated in “you have lifted me up.” Second, the element of “enemies” or “foes” must be seen as all who reject Yahweh in marriage and thereby reject all souls who have become “exalted” by His Spirit’s presence in their souls. There can be no way evil triumphs over Saints. Therefore, the correct translation is “rejoice” or “be glad,” which is stated as what those lost souls do not know, so they are further losers simply by rejecting what a state of happiness means to a soul.

Verse two then sings out [NRSV]: “Yahweh elohay, I cried out to you, and you restored me to health.” This verse begins by making a statement that Yahweh is not only “my god,” where the possessive form of the plural “elohim” truly says “my gods” or “gods of me.” This address says one’s soul is only one of many souls who Yahweh has possessed through Spiritual marriage. The union that brings a most holy Spirit alongside an ordinary soul transforms an ordinary eternal soul into a divine extension of God on earth. Therefore, a soul is just like the souls of one’s “foes,” until a soul “cries out” for redemption, where the harm of sins has injured a soul. The “healing” comes through Holy Matrimony, when becoming one of the “elohim” means salvation, no longer headed towards reincarnation.

Verse three is then sings about this saving, as [NRSV]: “You brought me up, Yahweh, from the dead; you restored my life as I was going down to the grave.” The literal translation makes Yahweh be the initial focus, saying, “Yahweh you ascend from the underworld – my soul you have kept alive [otherwise I would descend into the pit].” The use of brackets here means all souls are eternal, but all have been born into matter that is dead and cannot retain an eternal soul forever. Death is then the destination of a soul, through a “pit” or “descent” from heaven [the spiritual] to the physical. A soul reincarnated is not truly “alive,” as it is limited by the death that surrounds it. Therefore, Yahweh offers the escape from a descent, through the ascent that is eternal freedom and returning to life. That demands a soul marry Yahweh’s Spirit.

Verse four then says [NRSV]: “Sing to Yahweh, you servants of his; give thanks for the remembrance of his holiness.” Here, the aspect of “singing” means to “make music” to Yahweh, where the intent becomes the soul vibrating an a divine level of being, which can only be seen as meaning the melodies of music being related to the unseen delights that are mimicked in sound. The presence of His Spirit makes one’s soul sense such high notes of praise. Where the translation says “you servants of his,” the Hebrew written [“ḥă·sî·ḏāw,” from “chasid”] state “piousness, godly, and kind,” where the “servant” is a “saint. It is then this state of being that becomes a statement that “gives thanks” as a vehicle placed on earth for the “memory” of Yahweh being the source of all “holiness.”

Verse five then sings, “For his wrath endures but the twinkling of an eye, his favor for a lifetime. Weeping may spend the night, but joy comes in the morning.” Here is where the Episcopal Church has split one verse of David and turned this into their presentation of verses 5 and 6. The truth is all is verse five. The literal translation sates this: “for a moment — his face is alive — his favor for evening ; may endure weeping until in the morning joy .” Here, the statement of “a moment” sums up a lifetime of misery for a soul in a body of flesh. All of that dissipates when salvation come from divine marriage. When one’s soul wears the “face” of Yahweh, then the first Covenant agreement has been met and eternal life has returned. Marriage to Yahweh means a soul has earned the “favor” that ends the darkness from being a lost soul. All the “weeping” that made one’s soul “cry out” for help is forgotten, once the “morning” comes and light has been restored. The light brings “joy” to a soul.

The Episcopal Church then shows verse seven as: “While I felt secure, I said, “I shall never be disturbed. You, Yahweh, with your favor, made me as strong as the mountains.”’ This is yet another bastardization of the truth that has been produced by the Episcopal Church [not the NRSV nor BibleHub Interlinear]. The reality is verse six states [literally]: “and I said in my prosperity , never shall I be shaken for long .” Verse seven then begins [but not stated fully] by saying, “Yahweh by your favor you have made stand my mountain strong .” As far as verse six is concerned, the “prosperity” must be seen as the salvation that comes from marriage to Yahweh, so one’s soul is filled with His Spirit and no longer lacking of needs being met. While the world will offer setback and challenges, none will have any lasting effect. No changes will weaken one’s faith.

As for verse seven, the reality of that shown having begun in the Episcopal Church’s concept of verse seven, is “Yahweh by your favor you have made stand my mountain strong” now adding: “— you hid your face , I was troubled .” In that, the Episcopal Church has made this addition appear as verse eight: “Then you hid your face, and I was filled with fear.” The reality of the whole true verse then says the presence of Yahweh’s Spirit within one’s soul being makes one as strong as a mountain, immovable and towing above the others of the world. To have become so strong, one has to have memory of a past of sin, like all those of the lowlands, where the reality of Yahweh hiding His “face” says a sinner has turned away from Him AND the “face” of Yahweh can only be worn by His wives. Therefore, all who reject marriage of a soul to Yahweh will always be “troubled,” with all troubles being of their own making.

The reality that is verse eight is stated by the Episcopal Church as [under the numbering of verse 9]: “I cried to you, Yahweh; I pleaded with the Yahweh, saying,” The reality of this can be seen in the literal translation that accurately states: “to you Yahweh I cried out — and to Yahweh I made favor shown .” This speaks of the “joy” one feels when one’s soul has indeed married Yahweh. There is no “crying” or “pleading” like selfish brats saying, “Gimme, gimme, gimme.” When one has become the wife of Yahweh, then that soul cries out praises, so others can hear. Thus, for Yahweh having shown “favor” to one’s soul, one’s soul then “makes that favor be shown” outwardly into the world.

Verse nine than asks rhetorical questions to all souls in human flesh, which are stated as [Episcopal Church verse ten]: ‘What profit is there in my blood, if I go down to the Pit? will the dust praise you or declare your faithfulness?” In the question that begins, “What profit is there in my blood,” the Hebrew word translated as “profit” is “be·ṣa,” from “betsa.” That word means properly, “gain made by violence, unjust gain, profit.” The Episcopal Church [and all churches descended from the Roman Catholic Church] need to see how their self-piousness is their “blood” causing their brains to think they have exclusive rights to deform a Psalm of David and call Yahweh by some lesser title. They should ask those who run that god forsaken Church, “What can I possibly gain from being corrupt?” Such self-piety leads downward, not upward towards Yahweh. The second half of that first question then concludes with the reality, “when I descend into the pit.”

The second question than rhetorically asked by David then literally says, “will give thanks the earth a conspicuous truth?” That ‘tongue in cheek’ question says the “earth” or “dust” cannot speak anything, because it is nothing but death, never having any life that can speak. This means “dirt” speaks silently about death, which is the “truth” that “conspicuously” speaks from the gravestones, above the dead whose souls have descended to reincarnation. The overall question then asks, “Why would any soul choose to come back and start all over again in another bag of dirt that is bound to fall off the soul again? What can be gained by that repetitious failure?

Verse ten then sings out [Episcopal Church 11], “Hear, Yahweh, and have mercy upon me; Yahweh, be my helper.” This is an accurate translation, but it must be realized as a confession of weakness without the presence of Yahweh in one’s being. One must be the one who “hears” the proposal of marriage, which offers redemption and salvation for a soul that otherwise is headed in the descent of human flesh. This means “mercy” is not some right to sin and sin some more, as “favor” and “graciousness” are only extended in an agreement [marriage vows] that is total commitment. This makes the first statement of “Yahweh” be the marriage,” with the second statement of “Yahweh” being one’s ministry in commitment, where that ministry demands Yahweh’s “help.”

Verse eleven [Episcopal Church 12] then sings, “You have turned my wailing into dancing; you have put off my sack-cloth and clothed me with joy.” Here, the aspect of “wailing” denotes the grief of a soul in judgment. It is the descent that comes after a body of flesh has been deposited into a hole in the ground – a grave. The “dancing” is then the joy of redemption, when a soul receives the promised eternal life that comes from the commitment of divine marriage. Then, the “sackcloth” should not be seen as some burlap bag or the haircloth of monks and priests of some religious order, as it is not intended to be read as physical clothing at all. It is metaphor for a burial shroud, no matter how finely woven that material may be. The “opening” [rather than “put off”] of the “sackcloth” is a prophecy of the shroud of Jesus being left open on the ground of the tomb, when his soul was freed from death. Being “clothed in joy” or “gladness” is the Spirit’s continued presence surrounding a soul in heaven.

The final verse then sings, “Therefore my heart sings to you without ceasing; Yahweh elohay, I will give you thanks forever.” In this, the word “heart” is not written. The literal translation begins with focus placed on the “purpose” or “intent” having been reached, which is the redemption of all souls, released from the material plane so they can rejoin Yahweh in the spiritual realm. It is the fulfillment of that “purpose” that becomes the “music of praise” to Yahweh. It is the “glorious” return that cannot be “kept silent.” When a soul has married “Yahweh” and become one of His “elohim” as one of “His gods the same as my soul” [“elohay”], then the reward of eternal life will mean that souls “forever sings praises” for having been saved.

When one is not too busy playing god in some social organization, which prances around fraudulently pretending to be some god’s gift to human flesh, one will realize from deep study of the Psalms that David was not just some bozo who memorized all the catchphrases of religion or theology. David’s soul became married to Yahweh [not some “lord” that was unknown or too numerous to name specifically] when Samuel anointed him as a young boy. At that time [we read], “from that day on the Spirit of Yahweh came upon David.” [1 Samuel 16:13] That means David was not thinking what lyrics would be popular with all the teenie groupies. The Spirit spoke through him and David understood what he wrote, as the Spirit showed him the meaning. Thus, as a soul still alive in a body of flesh, David could understand the deaths of past lives and fully fathom all the waywardness of a lost soul, realizing the joy of redemption. Yahweh then wrote this son of praise for people who bow down before the Episcopal Church and wear its sinful face as their own. This song is Yahweh’s message to you sinners to stop thinking your stuff don’t stink and see your corpse releasing a soul full of grief … if you do not wake up and beg Yahweh [not some pagan “lord”] for forgiveness.

As one of the options for reading with another option on the fifth Sunday after Pentecost, the message is one of ministry. To reach a state of salvation, one must realize one’s own descent into the pit of human waste that is always bound to condemn a soul to “Come back soon!” Ministry cannot be real without one having reached that personal epiphany. Ministry cannot be real when one is simply repeating what some organization says, “Here, read this. The people love to be told this.” Ministry must know the truth of Yahweh from having come to experience Him and His Son, having oneself been sacrificed so Jesus can resurrect with one’s soul. Ministry demands one be Jesus reborn; and, David was a true minister of Yahweh, so his songs must strike melodic chords within one’s soul, so others can feel the silent praise and invisible inner dancing one knows, so their souls will long for the same.

Language, Psalms, Teaching

Psalm 30 – A favorite to sing

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1 I will exalt you, Yahweh, because you have lifted me up *

and have not let my enemies triumph over me.

2 Yahweh elohay, I cried out to you, *

and you restored me to health.

3 You brought me up, Yahweh, from the dead; *

you restored my life as I was going down to the grave.

4 Sing to Yahweh, you servants of his; *

give thanks for the remembrance of his holiness.

5 For his wrath endures but the twinkling of an eye, *

his favor for a lifetime.

6 [5] Weeping may spend the night, *

but joy comes in the morning.

7 [6] While I felt secure, I said, “I shall never be disturbed. *

[7] You, Yahweh, with your favor, made me as strong as the mountains.”

8 [7] Then you hid your face, *

and I was filled with fear.

9 [8] I cried to you, Yahweh; *

I pleaded with adonay, saying,

10 [9] “What profit is there in my blood, if I go down to the Pit? *

will the dust praise you or declare your faithfulness?

11 [10] Hear, Yahweh, and have mercy upon me; *

Yahweh, be my helper.”

12 [11] You have turned my wailing into dancing; *

you have put off my sack-cloth and clothed me with joy.

13 [12] Therefore my heart sings to you without ceasing; *

Yahweh elohay, I will give you thanks for ever.

——————–

This is the Psalm that will be read aloud in unison or sung by a cantor on the fourth Sunday after Pentecost (Proper 9), Year C, if a church is on the Track 1 path, according to the lectionary for the Episcopal Church. If on that course, this will follow a reading from Second Kings, where the story of Naaman is told. That story includes this: “He brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you my servant Naaman, that you may cure him of his leprosy.”’ That pair will precede a reading from Galatians, where Paul wrote, “Those who are taught the word must share in all good things with their teacher.” All will accompany the Gospel selection from Luke, where we read Jesus tell his disciples sent out into internship, “”Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.”’

I have posted commentaries that explain this Psalm 30 twice before, both within the past year’s time. Just this last Easter season, I posted a commentary under the title, “David knew the resurrection of Jesus in his soul.” That was relative to it being read on the third Sunday of Easter. Prior to that, in 2021, I gave this same Psalm a commentary title of: “Do you call your spouse by general title or specific name?” Then, it was a Track 2 psalm for the Proper 8 Sunday, in the Ordinary after Pentecost season of Year B. Those two observations can be read by clicking on the links. Today, I will focus on this song of praise applying to the accompanying readings for this year.

Let me first point out the corrections to the text above, which was also presented corrected in the other commentaries. Eight times, in twelve verses, David specifically named “Yahweh.” He did not generalize a “Lord,” which is non-specific in a world that has many spiritual “lords.” Our souls are the lords over our bodies of flesh … until our bodies of flesh become the masters over our souls, making them a slave to the flesh. Yahweh is the name of the Creator, who made ALL lesser gods: angels, seraphim, spirits, and souls.

In addition to that naming of Yahweh, twice David wrote “elohay,” which is the plural word “elohim,” constructed to add “my” to that. The word “my” is a possessive pronoun, which becomes an indication of the “elohim” being the possessor of David’s soul, such that “my elohim” says the spiritual possession Yahweh sent into his soul, when David was Anointed by Yahweh.

Finally, in verse eight is written the word “adonay,” which is the plural form of the singular “adon.” The word “adon” means “lord, master,” but when written as “adonay,” the plural is connected to the “elohim” within David’s soul, which became David’s source of teaching abilities; so, through his “adonay” (the same “elohay” within his soul) would be passed onto other souls of David’s followers. Thus, the “adonay” should be read as David being like Jesus, as he led disciples who were spiritually taught the truth … simply from being close to David.

In the Galatians reading that will also be read on this Sunday, following this Psalm 30 being sung aloud, Paul wrote of “receiving the Spirit.” The “Spirit” must be seen as receiving an “elohim” from Yahweh. A “Yahweh elohim” is the soul of His Son – Adam, a.k.a. Jesus (Yahweh Saves). In the Gospel reading from Luke, we read of Jesus sending out “seventy” interns, who were in his name. They were sent to places “where he himself intended to go;” so, Jesus went to those places as the ”adonay” placed within their souls. Each disciple had been loaned an “elohim,” which was an extension of Jesus’ soul, who would teach in those places, as the “adonay” extended into those “elohim.” That would become a permanent fixture in the disciples, when they would become Apostles, after Jesus ascended. David had that permanent inner “elohim-adonay” in his soul, beginning when Yahweh poured out His Spirit upon David’s soul.

Because this Psalm 30 is sung during the Year C Ordinary after Pentecost season that reflects ministry in the name of Jesus, all who are sent out in that name must have the Spirit of Yahweh within their souls. Ministry is only possible when Yahweh is leading one’s actions. Without “Yahweh,” without an inner “elohim,” and without having the ability to become the “Lord” or “Master” that teaches other souls, as Jesus did in his ministry, one is not a true minister in the name of Jesus. Without thos inner presences, one is incapable of teaching others the whole truth of Scripture; and, that means oneself does not know the whole truth of Scripture.

At this point, I will refer all readers to the more specific details of the verbiage of this Psalm 30. This is an important psalm to understand. We can grasp that by the number of times it is sung on Sundays: six, all in years B and C. One time it is sung during the ordinary after the Epiphany season. One time it is sung during the Easter season; and, four times it is sung during the Ordinary after Pentecost season. That repetition is a signal to learn what this song sings.