1 By the waters of Babylon we sat down and wept, *
when we remembered you, O Zion.
2 As for our harps, we hung them up *
on the trees in the midst of that land.
3 For those who led us away captive asked us for a song, and our oppressors called for mirth: *
"Sing us one of the songs of Zion."
4 How shall we sing Yahweh song *
upon an alien soil.
5 If I forget you, O Jerusalem, *
let my right hand forget its skill.
6 Let my tongue cleave to the roof of my mouth if I do not remember you, *
if I do not set Jerusalem above my highest joy.
7 Remember the day of Jerusalem, Yahweh, against the people of Edom, *
who said, "Down with it! down with it! even to the ground!"
8 O Daughter of Babylon, doomed to destruction, *
happy the one who pays you back for what you have done to us!
9 Happy shall he be who takes your little ones, *
and dashes them against the rock!
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Verse 1: “above streams gate of God [Babel] , there we dwelt also we wept ; until we remember the dry place [Zion] .”
This is a profound statement of reincarnation. Our souls are sent to the earthly realm by Yahweh, as prisoners locked in that lower state of being until “we remember the dry place.” This “dry place” is a state of submission and commitment in divine marriage to Yahweh, where we self-sacrifice for a “higher” cause: “above streams” that flow from the Spirit in divine marriage and the coming of the soul of Yahweh’s Son to possess our souls in its flesh and become our Lord to salvation. When this state has not been “remembered,” then at death our soul is released for Judgment, where for a brief time (time does not exist in the spiritual realm) “we dwelt,” before “we wept” when our sins of the flesh bring forth a judgment of return to the prison of flesh that simulates life when a soul is present, but always is death animated, until it returns to its natural state. The “dry place” means each soul is called to be “Zion,” shunning the lures of a sinful world, while the hidden flow of Spirit within our souls keep us prepared to serve Yahweh and earn a return to eternal life in the spiritual realm.
Verse 2: “above the willows a trapped soul in the midst of ; imprisoned souls have been hung up , our harps .”
Here, the use of “willows” (“arabim”) is symbolic of the “hopes” of redemption and salvation that are infused within each soul, although that inner quest implanted to seek Yahweh is most easily forgotten. [Willow Place for Women] This means “the willows” are relative to the “remembering the dry place” of verse one. Each soul trapped in a body of flesh takes on a feminine essence, whereby “she” (the third-person feminine singular written in “bə·ṯō·w·ḵāh”) has been replaced as “a trapped soul.” The “midst” is the body of flesh, which is beneath the masculine realm of spirituality and Yahweh.
This is again repeated in “imprisoned souls,” where the first-person common plural written into “tā·lî·nū” is reference to the “she” prior (before the semi-colon mark). The aspect of being “hung up” is dual in nature, as it indicates a method of execution to death (by “hanging”), while also making a statement of “suspension” in the material realm, when a soul is natural to the spiritual realm. We are “hung up” souls by the lures of sins, which make us forget our inane quest to seek salvation. The element of “our harps” or “our lyres” is the tunes we play our life to. Either we will be like David and “suspend” his “harp” over his bed, so he can sing the praises inspired by Yahweh within (His Son’s soul), which become songs that lead other souls to divine marriage to Yahweh; or, we fiddle away our lives, plucking on the strings that please our selfish wants of material gains.
Verse 3: “for there he asked of us those being taken captive word songs and those wasting us mirth ; he sings to us in the songs of a dry place .”
This verse sings of the figurative “streams of the Negev,” which are not visible in that dry place, but underground. This states the forgotten request made by Yahweh to souls returning to the material realm, which asks them to remember. This is then the written “word” of Scripture, to which the children of Yahweh will be taught; but it is from these dry words that “songs” of praise come from. This has to be a direct relationship established by Yahweh and “those” souls, as teachers not so connected will be “wasting us” who depend on them for our souls to find “mirth.” They, instead, will find “happiness” in misleading soul, sending them away from Yahweh and keeping them from remembering their goal set before them. When an individual soul hears the “songs sung” by divine inspiration (as did David), then that soul will flow with the Baptismal Spirit and its ever living waters unseen, but streams within the soul.
Verse 4: “how we will sing the song of Yahweh ; above , land foreign .”
Here, it is important to be aware of the punctuation marks, as it is easy to discount them and rewrite that written in a paraphrase that leads away from the truth. The first segment sing praise that is made by the wife-souls “of Yahweh,” who will be the only ones hearing the lyrics of His “song” of inspiration. As ministers in the name of His Son, those saints “will sing” in the same manner as did David and all the prophets. The semicolon mark separates that from a new statement that is relative to these wife-souls “singing His sons,” which simply states “above” or “over.” This is a word (“‘al”) that denotes a higher realm as the source of these divinely led “songs.” This word is written four times in this Psalm 137, with it being the first word written in verses one and two. The comma mark of separation that follows “above” then says “land foreign,” which must be read metaphorically, such that “land” is the material realm, therefore representative of the flesh surrounding a soul. This then clarifies “above” as the spiritual source of the “songs sung,” with the fleshy brain having nothing to do with the origin. To mimic such songs would produce lies and false lessons, without divine inspiration being the origin. This means the spiritual meaning of the “sons sung” coming from Yahweh have “foreign” meaning to those who live only in the flesh, denying marriage to the Spiritual.
Verse 5: “if I will forget you teaching peace [Jerusalem] , she will forget her right hand .”
This verse must be read as an explanation of “land foreign” or “flesh alien” to Yahweh. The Hebrew word “im” means “if,” thereby presenting a scenario of choice, where options are available. This is a statement relative to verse one singing “until we remember,” where “forgetting” is part of the process that covers a soul in its flesh with sins. The meaning behind the name “Jerusalem” (“yə·rū·šā·lim”) is “teaching peace,” where the word “peace” (as spoken by the resurrected soul of Jesus to his disciples in hiding – “Peace be with you” – actually translates as “wholeness” [from “Eirēnē”]. This means “teaching peace” is the purpose of Scripture, understood by Yahweh singing songs of inspiration to a soul in its flesh, led by the soul of His Son. To “forget” these lessons that were prior to reincarnation, which leads to “weeping,” from “forgetting,” the “she” (third-person feminine singular construct “tiš·kaḥ”) “forgetting the right hand” is a statement about a soul’s failure to receive the Spirit and the resurrected soul of the Son, sent to be Yahweh’s “right hand” extended into the worldly plane. This is “forgetting” to become reborn in the name of the Son, and go forth into ministry in that name.
Verse 6: “she will keep close my tongue ׀ to the palate if you will not remember I if not I will ascend in teaching peace ; above head of my mirth .”
In this verse is placed a vertical bar, which is a signal to pause (as a musical direction), where reflection must be made on singing “she will keep close my tongue.” The third-person feminine singular makes the focus be on the soul within a body of flesh, which is of feminine essence, having forgotten to submit to Yahweh in divine marriage and let the eternal soul imprisoned on the earth to be released spiritually as a possession of Yahweh (the masculine essence). To have the ”tongue kept close” means to silence it, so it cannot speak the truth of Scripture as a minister in the name of the Son. This then leads to a focus on the “palate” or “the roof of the mouth,” which implies the spiritual has been silenced by “tastes” preferred from the world. Here, a double “if” scenario says “not remembering” the goal set for a soul by Yahweh (prior to rebirth in the flesh) will not only lead to a life where sins must be forgiven, but the scenario where known sins will be one’s worldly addictions, keeping one’s soul from “ascending” in divine union, with repentance cleaning away sins through Baptism of the Spirit, so the soul of the Son can lead one’s soul in ministry – “teaching peace” to other lost souls. The “if” scenarios say salvation is “above,” where Yahweh’s spiritual realm must be welcomed into one’s “head,” so the Son becomes one’s Lord. “If” not, the “head” is led by a fleshy brain that lusts after those illusions of the lower realm. The “if” determines the type of “mirth, joy, or happiness” one’s soul seeks.
Verse 7: “remember Yahweh ׀ not the sons of red [Edom] , the day teaching peace them saying they naked ׀ bare ; until , his foundation to her .”
In this verse are two uses of a vertical bar, forcing the reader to paus and reflect on that written prior. David began by saying “remember Yahweh,” where the pause needs to be seen as a reflection of the “if” scenario stated in verse six, where the opposite of “forgetting” (“not remembering”) is now explained as “remembering Yahweh” is a soul’s goal in an incarnated stated of being. Following the vertical bar, David stated the other “if” scenario as what “not” a soul does, when it “remembers Yahweh.” Here, David writing “not the sons of Edom,” where “Edom” is the nation of Esau, the brother of Jacob, who was given his name because his skin was ruddy, means “not” to remember “the sons” of the flesh, whose skin tone in the sun will turn “red.” This exposure to “daylight” is then said to “not” be for doing things of the flesh in the light of “day,” but to “remember Yahweh” means to have the truth of the light of “day” be the inspiration shining upon one’s soul, leading it to be “teaching peace,” not known for one’s physical attributes. The second vertical bar comes after one of two use of “arah” (construct “‘ā·rū”), which means “to be naked or bare.” The first use makes one pause and reflect on the physicality of being “naked” in the sun of “day,” where the repeated use of the same word means to “bare” one’s soul to Yahweh Spiritually. The use of a semi-colon says the same theme is continued (exposure to Yahweh’s Spirit), while going in a different direction. This says simply, “until,” which means there is no fixed timeframe for this exposure. A committed soul married to Yahweh will endure forever in His light of truth, with that truth coming in the resurrection of the Son’s soul adjoining one’s soul, becoming the “his foundation to her.” It is from this possessive “foundation” that a soul is then able to be “teaching peace.”
Verse 8: “daughter gate of God [Babel] , she having been ruined blessedness he will complete you ; it recompense , as she has dealt fully with us .”
In this, the femininity of a soul in a body of flesh is called a “daughter.” Then, we have a repeating of “Babel,” last read in verse one, meaning “gate of God.” Rather than read this “gate” as an entrance to “God,” like the gate forbidding souls from entering Eden, guarded by the cherub Uriel – “Uriel is often identified as a cherub and the angel of repentance. He "stands at the Gate of Eden with a fiery sword" (Wikipedia) – the “gate of God” should be seen as a forbidden point of entry, requiring an angelic escort to get into Yahweh’s presence. It is this “daughter” (the feminine essence of the material plane) that must be “destroyed” or “ruined,” before a soul can reach a state of “blessedness,” which is a soul’s marriage to Yahweh and the outpouring of His Spirit that cleanses a soul of the “daughter” (much like the laws of women needing to bathe clean after their periods, before be allowed into a sanctuary), so the soul (a masculine, thus eternal essence) can be released to pass the “gate of God.” When David sang, he will complete you,” this is like the aspect of “peace” meaning “wholeness.” When a soul is sent into the worldly realm, it becomes incomplete, as separated from Yahweh. The goal (we recall) is to “remember Yahweh.” To “remember Him” means to be made “complete.” The “recompense” is then the payment a soul must pay for being cleansed by the Spirit of Yahweh, allowing one beyond His gate. This making “amends” means service to Yahweh, in the name of His Son, in ministry leading others to hear the truth of Scripture. That becomes the meaning of “she has dealt fully with us,” as “she” (the second-person feminine singular) is a priest in the name of the Son, with “us” being those in need of salvation.
Verse 9: “blessedness ׀ he will take possession and he shatters her children , into the mountain .”
Here, a vertical bar follows a repeating of the word “blessedness” (“’aš·rê”), which was stated in verse eight. The signal to pause and reflect on this meaning, where many read “blessed” and “blessedness” as an attribute of Yahweh, it is only souls that find their ways to married Yahweh that become “blessed” by Baptism by Yahweh’s Spirit. In the Greek word meaning “blessed” (“Makarioi”) is repeated in the verses of Matthew 5 that are called ‘The Beatitudes’ (from the Latin “Beato,” which means “blessed, lucky”). The meaning of one who finds this “blessedness” of Yahweh is a saint in the name of His Son. Thus, when we read “he will take possession,” this is the dual possession of Yahweh owning His wife-soul, while also the possession of His Son’s soul over the host soul in its body of flesh. The word “olel,” meaning “a child,” should not be seen as physical “children,” but the judgment of future “infants” into which a soul will be reincarnated, if it remains a “daughter” of sins. For those “children” to be shattered” means Baptism by the Spirit will wash them all always. To then read “into the mountain,” this is the soul of Yahweh’s Son becoming the Lord over the soul-flesh he possesses. His strength is the “mountain” that “dashes” any future sins from being born to a soul saved.
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