Tag Archives: Twenty-second Sunday after Pentecost

Language, Mark, Teaching

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

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

——————–

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Language, Psalms, Teaching

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

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1 I will bless Yahweh at all times; *

his praise shall ever be in my mouth.

2 I will glory in Yahweh; *

let the humble hear and rejoice.

3 Proclaim with me the greatness of Yahweh; *

let us exalt his Name together.

4 I sought Yahweh, and he answered me *

and delivered me out of all my terror.

5 Look upon him and be radiant, *

and let not your faces be ashamed.

6 I called in my affliction and Yahweh heard me *

and saved me from all my troubles.

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

and he will deliver them.

8 Taste and see that Yahweh is good; *

happy are they who trust in him!

19 [Many are the troubles of the righteous, *

but Yahweh will deliver him out of them all.

20 He will keep safe all his bones; *

not one of them shall be broken.

21 Evil shall slay the wicked, *

and those who hate the righteous will be punished.

22 Yahweh ransoms the life of his servants, *

and none will be punished who trust in him.]

——————–

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Language, Psalms, Teaching

Psalm 126 – The streams of the Negev

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1 When Yahweh restored the fortunes of Zion, *

then were we like those who dream.

2 Then was our mouth filled with laughter, *

and our tongue with shouts of joy.

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

“Yahweh has done great things for them.”

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

and we are glad indeed.

5 [4] Restore our fortunes, Yahweh, *

like the watercourses of the Negev.

6 [5] Those who sowed with tears *

will reap with songs of joy.

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

will come again with joy, shouldering their sheaves.

——————–

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

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

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

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

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

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

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

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

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

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

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

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

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

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