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 read aloud in unison or sung by a cantor on the third Sunday of Easter, Year C, according to the lectionary for the Episcopal Church. It will follow the mandatory reading from the Book of Acts, where we read of Ananias coming to Saul (to become Paul) and “immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, and after taking some food, he regained his strength.” This pair will be followed by a reading from Revelation, where the Apostle John wrote, “Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing, “To the one seated on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” All will accompany a reading from John’s Gospel, where Jesus appeared before his disciples at the Sea of Galilee, where we read: “When they had finished breakfast, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my lambs.”’

In the above presentation, you will note several corrections that I have made. Most readily visible (from bold letters) is the proper name “Yahweh” replacing some variation of “the Lord” that has been presented, which is not what David wrote or meant. Of one of the presentations of a capitalized “Lord” (in verse eight), the reality is the word “adonay” was written, which is a plural number “lords” (not a singular, capitalized “Lord”). I have restored that in italics; and, in italic lettering, I have restored the Hebrew (transliteration) that David wrote, which has been glorified with capitalization and singularity, as “my God.” That is not the intent of those uses; so, I have restored the truth that is written. Finally, the Episcopal Church has modified this song of praise to be the odd number of thirteen verses, when in reality it is only twelve verses (as shown in the NRSV translation). I have amended the true verse numbers in bold, within brackets.

I wrote my observations about this Psalm when it appeared for singing during the Ordinary after Pentecost schedule last year (Year B). That commentary can be viewed at this link. Because my focus at that time was directed toward shining the light of this song of praise on the accompanying readings, which differ from those of this third Sunday of Easter, I will approach this Psalm 30 analysis from a perspective that makes it support the theme of Jesus being resurrected in those who have submitted their souls to Yahweh, serving Him as His wives. That service will thereby have the soul of Jesus reborn into new flesh.

Not read aloud today (or any other time a psalm has an introduction in verse one), is an introduction that literally states: “A psalm song to consecration of the house of David.” The NRSV places a header in bold, separate from and above the lyrics, stating: “A Psalm. A Song at the dedication of the temple. Of David.” In this, the Hebrew (transliterations) that says “hab·ba·yiṯ lə·ḏā·wiḏ “ – “the house of David” – needs to be seen as having more lasting value than a song sung at the opening of the new tabernacle on the mount, where the Ark of the Covenant had been securely placed, with all the altars and other temple articles arranged within. David would not be divinely inspired to write a ‘one-time psalm.’ This means “the house of beloved” [the meaning of “David” is “Beloved”] needs to be the deeper meaning that guides one through the singing of this song – forever. All who sing it are to be the “Davids” who are married to Yahweh and members of the “house” called “Israel” – a name that means: “Who Retain Yahweh as one of His elohim.”

In verse one, where the NRSV translates, “I will exalt you, Yahweh,” the Hebrew word “rum” (transliterated as “’ă·rō·w·mim·ḵā” – as “I will exalt you”) means “to be high or exalted, rise.” The first-person should not be read as David thinking he was so high and mighty that he, himself (“I”), had any ability whatsoever to “exalt Yahweh.” It is a statement that is meant to be read the other way around, as David saying “I have been exalted by you Yahweh.” Because the “I” of David “will be high” and “raised” by “Yahweh,” all credit for that “exaltation” goes to the true High and Mighty. When David wrote this lyric in the first-person, it was Yahweh leading him to write so all of his “house” would also sing in the first-person, singing the same “exaltation of Yahweh,” because Yahweh “will have raised” them too.

This aspect that gives credit to Yahweh is then found sung in the following words of verse one: “because you have lifted me up and have not let my enemies triumph over me.” In that, the Hebrew “ḏil·lî·ṯā·nî” (from “dalal”) means “drawn out (as of water),” such that “lifted up” implies bringing from underground to the surface, as opposed to raising from the surface to the sky. This is David singing praise for the escape from death, where bodies are placed underground after their souls have separated from their flesh. The element of water always implies (as metaphor) the emotional state of being. Therefore, not having one’s “enemies triumph over me” means Yahweh has saved David from being killed (taken to death) by enemies. All honor and glory from victory is Yahweh’s and Yahweh’s alone.

When verses two and twelve sing of “Yahweh elohay,” the possessive pronoun must not be read as David having any control or ownership of “God.” To say “my God” makes it appear that David saw Yahweh as his to call upon, like Yahweh were his slave. The possessive goes to Yahweh. The “my” refers to David being one of Yahweh’s “elohim,” so David’s soul was possessed by that inner angel (call it the resurrection of Jesus’ soul) – filled with the Yahweh elohim of Adam. The possessive states a relationship that is Father to Son (the Yahweh to the elohim) and the relationship of “brothers,” where the soul of David was able to call his possessive soul (Jesus) in that way. Thus, the possessive pronoun “my” says David was “Anointed” as a Son of Yahweh, which was the possession of “elohay” (“my elohim”). The plural number is then the soul of David having received the Spirit of Yahweh, along with the possessing soul of Jesus.

In verse two, following David announcement he was an elohim and in the possession of Yahweh, he again used the first-person to sing, “I cried out and you healed me.” The NRSV shows this as “restored my health,” but the Hebrew root word is “rapah” (transliterated as “wat·tir·pā·’ê·nî”), meaning “to heal.” The construct then says, “you have healed me.” This “crying out” (implying “for help”) is relative to the “enemies.” When David then sang “you healed me” from “my enemies,” this says the “enemies” are always those demon spirits possessing oneself (one’s soul), which reflect the emotional addictions to the world that sinks a soul underground (metaphorical death, due to unsaved mortality). Therefore, the “healing” done by Yahweh was removing all demons, who were the true “enemies” leading one to death.

When verse three then says, “You brought me up, Yahweh, from the dead; you restored my life as I was going down to the grave,” this must be seen as the resurrection theme of the Easter season. While this translation makes that clear to see, the literal translation offers insights that the translation cannot capture. Here is the Hebrew text (transliterated) of verse three:

“Yah·weh he·‘ĕ·lî·ṯā min- šə·’ō·wl nap̄·šî , ḥî·yî·ṯa·nî , [mî·yō·wr·ḏê] (mî·yā·rə·ḏî- ḇō·wr) .”

Notice the brackets and parentheses that surround the last three words. Whenever brackets or parentheses appear in the written text, this denote an unsaid – therefore spiritual statement – that must be discerned. This literally translates to state this:

“Yahweh you ascended from the underworld my soul , you have kept me living , [that I should not go down] (that I should not descend as waters seep) .”

Here is verbiage that supports the view of being “drawn out (like water).” The use of “sheol” (meaning “underworld”) becomes like metaphor for a cistern, which is a natural hole in the rocky earth that collects rainwater runoff in the wilderness, before sinking further underground. To have a “soul” (“nephesh” as “nap̄·šî”) be kept from sinking lower and lower, to be “drawn out” is now “to ascend.” Here, the word “alah” (“to go up, ascend, climb”) must be realized as singing about the penetration of a “soul raising one from death.” That soul is Jesus’ (a Yahweh elohim). The unspoken words (in brackets and parentheses) mean this sinking is not physical, but spiritual; so, an eternal soul (which can never die) is not “kept living” or “kept alive” when it is always destined to reincarnate in a body of mortal (death bound) flesh.

Verse four then echoes the words of Psalm 150, which says “Hallelujah!,” which means “Praise YAH!” Here, David wrote, “sing praises Yahweh you pious of him.” Again, this is not David suggesting that the brains of people think up the words of songs to sing to Yahweh. It is Yahweh within one’s soul that elicits an immediate joy and elation that has such a high vibratory rate it is greater that music can define. As for “his pious,” that can only be a state of righteousness that is possible from being cleansed by an outpouring of Yahweh’s Spirit and the divine possession by His Son’s soul. This is the presence that brings one to “praise.”

The last half of verse four sings, “and give thanks , from remembrance from apartness .” Here, the Hebrew “godesh” (as “qā·ḏə·šōw”) means “apartness, sacredness,” where one’s soul has been set apart from those unsaved mortals. It is this “apartness” that makes one become a “saint” (or “pious one”); and, for that “sacredness” one owes Yahweh His “thanks” due. Still, one “gives thanks” because one “remembers” how close one’s soul was to death, when it was “separate” from Yahweh.

Verse five is shown by the NRSV as saying, “ For his wrath endures but the twinkling of an eye, his favor for a lifetime.” That over-simplifies the truth of what is stated; but that simplicity is nice to know. It just has little depth of meaning, really making no sense. The Hebrew written literally translates to state the following:

“because a moment his face accompanies his acceptance to evening may pass the night weeping , and dawning shouts of joy .”

In this, the Hebrew word “aph” is constructed as “bə·’ap·pōw,” giving the impression of “his wrath” or “his anger.” The same word means “face,” which must always be read as the Covenant’s First rule, which is to wear no other “face” before Yahweh, other than His “face.” To wear that “face” shows the world the “wrath” one has possessing one’s soul, protecting one’s soul from predators. By reading this as “face,” the words “ḥay·yîm bir·ṣō·w·nōw” become the “alive” state of being, which is a “favor” placed upon one’s soul. The word “hayim” means “alive, living,” but also is acceptable as “accompany,” so in the plural it says two are ”alive” in one. That is the resurrection of the soul of Jesus; and, this presence makes it possible to enter into the “evening,” when light weakens and the darkness (death) of “night” comes. That death “may pass” as the time of Salvation for a soul; so, the soul not being condemned to reincarnation is then awakened to a new “morning” or “dawning” that brings forth exceeding “shouts of joy.”

This second half of verse five is where the Episcopal Church saw fit to make death and resurrection its own verse. That is impossible without wearing the “face” of Yahweh; and, that can only come from divine marriage of a soul to His Spirit. This makes verse five (the whole written by David) be an explanation of the “praise” that is due Yahweh.

Verse six is a short verse, which literally states: “and I said in my prosperity ; not shall I be shaken I eternal .” Here, the construct “wa·’ă·nî” states “and I.” This states a possessing identity that has been “added” to one’s ordinary first-person “I.” It is this possessing entity that “speaks” for one’s soul-flesh. It is this possessing soul (the resurrection of Jesus’ soul) that brings one’s soul “prosperity,” which is called “mine,” in the possession of a state of “ease.” It is then this possessing factor that makes it impossible for that possession to be “shaken” or “brought down.” By saying, “I eternal,” the first-person states the eternal soul has been freed to reach that “eternal” state of being. This verse this follows verse five singing about death and resurrection.

The true verse seven then literally says, “Yahweh by your acceptance you have taken a stance my mountain strong you concealed your face , I became terrified .” This is David singing about the presence of Yahweh giving him the strength that is insurmountable in the world. The second-person uses of “you” and “your” speak as a duality, where each are the other, so both are “you” in possession of one another. David’s soul had to make the commitment to “accept” Yahweh, just as Yahweh had to “accept” David’s soul. This “acceptance” (from “bir·ṣō·wn·ḵā” the construct saying, “with your favor” [NRSV]) also translates as “goodwill, favor, acceptance, will;” so, both David and Yahweh were joined out of mutual love. Once this union has allowed David to know the mountainous presence of Yahweh’s strength, the thought of losing that presence and protection becomes a fear of Yahweh,” in the sense the “fear” is in losing that union. This is the meaning of “fear only Yahweh” and nothing else.

Verse eight then has David singing, “to you Yahweh I called ; and to adonay I showed favor .” Here is where both “Yahweh” and “adonay” appear in the same verse, separated by a semi-colon. The word “adonay” (in the plural number) is like the use of “elohim,” and David’s use of “elohay” says “my gods,” not “my God.” The resurrection of the soul of Jesus within a wife of Yahweh means one’s soul has added a “Yahweh elohim,” which is the possession of “my elohim.” The plural of “adon,” meaning one “lord,” is the same as an “elohay,” but more than the “elohay” being only one’s “lord,” it is the minister overwhelming one’s soul, so the “adonay” are the “teachers” who will have disciples to teach. Thus, this verse says David “called out to Yahweh” for salvation; and, salvation came in the name “Jesus” (meaning “Yah Saves”). One then “shows favor” to others, expressing how Yahweh has “favored” oneself, by becoming an “adonay” for the benefit of others.

Verse nine then asks two questions, which are relative to this ministry for others. The first question asks, “what profit in my blood when I descend to the pit will praise you the dust ?” This says the physical presence of Yahweh and the soul’s possession by His Son does the world little good, when that presence is placed in matter without life, which will return to “dust.” The second question asks if “dust” is capable of “telling the truth.” Therefore, the focus of having Yahweh and His Son within one’s soul-flesh is to “tell the truth,” so others will know it and be led to the same divine unions.

Verse ten then sings the message of an “adonay.” It says, “hear Yahweh and have mercy on me Yahweh become my helper .” The Son of Yahweh (Yahweh elohim Jesus) speaks through a submissive soul, so the same cries for help oneself made – which found “favor from Yahweh” – are preached to others. In that way more than oneself will find “mercy” and “assistance.” Following verse nine ending with a focus put on the “truth” being “told,” only the “truth” of salvation will be “heard.” That means seekers of “truth” will be drawn to the message of a “teacher.”

Verse eleven follows, singing the praises of those led to salvation by an “adonay.” David literally wrote (in English translation), “you have turned my wailing into dancing for me you have opened my sackcloth ; and girded me with gladness .” In this, a “sackcloth” (from “saq”) is a garment of mourning, which means it is made of black animal hairs, symbolic of death. This means the “wailing” is self-pity, from knowing one will die and one fears the consequences of a sinful life. To “turn” that state of being into one of “dancing,” where the “sackcloth” has been “opened” and one is freed fro that ‘shroud,’ the elation comes from knowing salvation has been gained. To be “girded with gladness” means one’s soul has been made one with Yahweh and His Son, forevermore.

Verse twelve then begins with one construct that says, “to that purpose” or “to that intent” (as “lə·ma·‘an,” from “maan”). This is followed by a vertical bar, or a sign of rest and pause before continuing (“׀”). This says the final verse’s focus is on the “purpose” of David writing a song that would forever be to “consecrate his house,” where all who seek Yahweh in marriage will find this song as the “purpose” it is written. Following the vertical bar, David sang: “may sing praises glorious and not be silent ; Yahweh elohay , forever I will give thanks to you .” To “sing praises … forever” means to have one’s soul forever saved from the death of reincarnation. One who has received the Spirit of Yahweh and been reborn as His Son will never “be silent.” The intent is to make Apostles and Saints be the continuation of Jesus Christ walking the face of the earth – Saving souls!. All Saints are able to claim “Yahweh elohay,” as that means the soul of Jesus has been resurrected in their souls. The word “forever” is then a statement of eternal salvation; and, that is “intended” to be given to more than oneself.

As a chosen Psalm to be sung on the third Sunday of Easter, when the theme of Jesus’ resurrection is in full bloom, it is vital to realize Jesus’ soul existed long before Jesus of Nazareth was born from the womb of Mary. Yahweh created the soul of Jesus in Adam. It is the soul made for the purpose of saving lost souls. That salvation does not come from believing in stories about Jesus; it comes from having become Jesus reborn. That then extends well beyond selfish manipulation of Yahweh and His Son, to the point of one going into ministry as Jesus reborn. If David knew of this experience and wrote this song for all future members of his “house” to be led by, then it is time to become a family member in that holy “temple.” This song is meant to praise the resurrection of Jesus in all souls that will find salvation.