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1 As the deer longs for the water-brooks, *
so longs my soul for you elohim.
2 My soul is athirst leolohim, athirst for the le-el; *
when shall I come to appear before the presence elohim?
3 My tears have been my food day and night, *
while all day long they say to me, "Where now is eloheka?"
4 I pour out my soul when I think on these things: *
how I went with the multitude and led them into the house lelohim,
5 [4] With the voice of praise and thanksgiving, *
among those who keep holy-day.
6 [5] Why are you so full of heaviness, O my soul? *
and why are you so disquieted within me?
7 [5] Put your trust lelohim; *
for I will yet give thanks to him, who is the help of my countenance, [6] and elohay.
8 [6] My soul is heavy within me; *
therefore I will remember you from the land of Jordan, and from the peak of Mizar among the heights of Hermon.
9 [7] One deep calls to another in the noise of your cataracts; *
all your rapids and floods have gone over me.
10 [8] Yahweh grants his loving-kindness in the daytime; *
in the night season his song [song] is (with me), a prayer to le-el of my life.
11 [9] I will say to le-el of my strength, "Why have you forgotten me? *
and why do I go so heavily while the enemy oppresses me?"
12 [10] While my bones are being broken, *
my enemies mock me to my face;
13 [10] All day long they mock me *
and say to me, "Where now is eloheka?"
14 [11] Why are you so full of heaviness, O my soul? *
and why are you so disquieted within me?
15 [11] Put your trust lelohim; *
for I will yet give thanks to him, who is the help of my countenance, welohay.
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This is one of two possible psalms of David that will be read aloud in unison or sung by a cantor, if chosen to follow the Old Testament reading from First Kings, on the second Sunday after Pentecost (Proper 7), Year C, according to the lectionary for the Episcopal Church. The First Kings reading tells of Elijah asking Yahweh to take his life, where we read: “It is enough; now, Yahweh, take away my life, for I am no better than my ancestors." Then he lay down under the broom tree and fell asleep.” If that direction is taken in the readings, then Psalm 43 will also be sung, which says, “Send out your light and your truth, that they may lead me, and bring me to your holy hill and to your dwelling.” Those will precede a reading from Galatians, where Paul wrote: “As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.” All will accompany the Gospel selection from Luke, where we read: “Jesus and his disciples arrived at the country of the Gerasenes, which is opposite Galilee. As he stepped out on land, a man of the city who had demons met him. For a long time he had worn no clothes, and he did not live in a house but in the tombs. When he saw Jesus, he fell down before him and shouted at the top of his voice, "What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me" -- for Jesus had commanded the unclean spirit to come out of the man.”
In the above presentation of Psalm 42, you will note how the Episcopal Church has deemed themselves ‘god over David,’ so his Psalm can be parsed and divided, then rearranged as they see fit … being as almighty as they are … able to change divine text at a whim. The truth of Psalm 42 is it is eleven verses in total [not 15]; and, the NRSV shows that as well. To add to this almighty power to rewrite divine Scripture, the NRSV (which the Episcopal Church has embraced) reads the plural Hebrew word “elohim” and the singular Hebrew word “el” and make them all miraculously become the same: “God.” They write that generic term as if it is Yahweh, while changing the one time David wrote the proper name “Yahweh” to the generic “Lord.” All of this human wizardry ignores the need to be divinely possessed by Yahweh, having received His elohim within one’s soul; so, with that divine insight, one can then know why David wrote what he wrote. To make such changes and then never explain to the sheeple why, says priests of the Episcopal Church (like the automatons at the translation services) have no souls that are worthy of wearing robes and preaching. Therefore, I have made many restorations of those forms of “elohim” and “el” above, which I will now explain.
Let me first point out that Psalm 42 is identified in verse one [not presented by the Episcopal Church] as being a “Contemplation of the sons of Korah.” In case everyone has forgotten, Korah was a zealous priest of the Tabernacle, under Aaron. He thought he should be given more significant responsibilities – like those of the high priest – so he influenced a rebellion against Aaron. That did not turn out too well. Yahweh opened up the earth and swallowed Korah; and, then Yahweh killed all his supporters. Now, the word “sons” ("bene") implies Korah did not die, such that he lived underground, where he took a wife and began a new lineage. Those “sons of Korah” would be likewise zealots that served Yahweh, albeit underground. This could be the people the Old Testament calls the Jebusites. However (if not), the symbolism of “sons of Korah is anyone who zealously tries to get closer to Yahweh, only to find out it is always Yahweh calling the shots, can still find usefulness to His plan. In that regard, this Psalm is sung after we find Elijah admitting to Yahweh he had been zealous for Yahweh, when he killed four hundred fifty priests of Ba’al [Jezebel's imports]. So, Elijah was a “son of Korah.”
Of course, the Episcopal Church, in all its presto-chango of David’s Psalm 42, does not mention this lead-in. The NRSV does list this as “A Maskil of the Korahites.” In that change, they love to take all references to “sons of” and add “-ites” as the ending to the name the “sons” are descended from. However, it is this lead-in that points one big fat finger towards those souls zealous for serving Yahweh, which means the thirteen following statements about plural “elohim” and singular “el”s need to be analyzed as pertinent to this presence of zealousness. It says (without saying directly), “David was zealous for Yahweh,” with that always connected to those whose souls have become uplifted by the addition of an “elohim” within their souls.
When one realizes that “sons” is not a statement of male children (those identifying by their penises), but a statement of one’s soul in the flesh (a girlie girl of the flesh, regardless of human gender) having been possessed by a spirit (an “elohim”) is always masculine essence, just as Yahweh is the ultimate male entity – the “Father), the use of “sons” speaks volumes about those thirteen uses of “elohim” and “el.”
[Note: This should be seen in the word "Christians." The "-ians" suffix means, basically, "the sons of." When one grasps that all spirits are masculine essence [not physically in any way], whereby those spirits penetrate the receptive [legs spread wide] humans [a soul in a body of femininity, regardless of what sex organ is possesses], then it should be within intellectual reason to see "Christians" is an indication of masculine essence spirits possessing weakling girlie-girl human souls [in both boys and girls]. That masculine spirit is called the "Christ." So, "Christians" are actually a "sons of Christ" [regardless of human gender]. This says all "sons of Christ" have been created by the Father, who true "sons of Christ" call Yahweh. When your peepers open wide and see this, you then realize the "sons of Christ" included the man named Jesus of Nazareth. He was one of the many [even if he is the prototype for them all]. Thus, a "Christ" is not the last name of Jesus; it simply says Jesus was one of the "sons of Christ," whose Spiritual Father was Yahweh. Everyone of the "sons of Christ" will come with its own resurrection of Jesus's soul within, because the Father makes a "Christ" first, so His Son will feel right at home when his soul is then penetrated into a new body, one that has been prepared by the "Father" to receive him. So, Christians are all "sons of Christ," each Jesus reborn.
In the Old Testament selection that makes Psalm 42 the song of praise to be sung along with it, Elijah told Yahweh that his zealousness was related to the “sons of Israel” [the NRSV aborts that as “Israelites”], those having been destroyed by Jezebel. The “sons of Israel” were the souls offered upon the altars to Yahweh (soul-sacrifice), having then been made His priests to the land (Jesus reborn). Elijah complained those “sons of Israel” had been torn down and killed (ordinary souls in flesh love to kill Jesus, as often as possible). Therefore, the lead-in about “sons of Korah” is a statement that says, “This song praises the “elohim” of Yahweh who each sacrifice a soul (one in girlie-girl feminine flesh of the earth), so they can walk as righteous extensions of Yahweh (spiritual "sons").
When this is grasped, it makes David singing in verse one: “so longs my soul for you elohim” clearly state that. Knowing “for you” is referring to Yahweh, as souls can only “pant” or “long” for a return to be one with their creator, the use of “elohim” is David saying his soul “longed” to have Yahweh within his soul, which meant he longed to be reborn as a “Yahweh elohim.” That is the soul of Adam-Jesus, which was made by the hand of Yahweh in Eden on the seventh day, for the purpose of saving souls. Thus, David sang that he was a seeker soul, willing to submit his girlie-girl fleshy-led soul to Yahweh, welcoming His elohim to lead his soul-flesh, making him become a “son of Israel” – a name that says, “Who Retains Yahweh as one of His elohim.”
The Episcopal Church loves to take the wings off David and strum the harp with Jesus, like they have a thing or two to say for him.
In verse two, David sang, “thirsts my soul ׀ for elohim for el living when shall come in , and be seen , face elohim .” This first says a soul must desire Yahweh. That means one must love Yahweh with all one’s heart, showing that love of Yahweh as obedience to His Law, sent to the children who followed Moses. One must desire to be part of the many elohim of those children, each having one “el” within their souls – a singular divine possession, repeated in the many. When David sang this presence makes one “alive,” that says a soul alone in a body of flesh is dead. The material realm – flesh and physical – is dead without the pretense of life a soul brings into dead matter. Still, a soul alone becomes the femininity of that death, as the flesh will eventually take control of its soul. That control leads to a life of sins, in need of being washed away daily. This means an elohim of Yahweh (His Son) must “come in” to the soul of the flesh. That is a divine marriage or union. When David then sang, “be seen,” this is the perception of that divine presence within one’s soul; and, that allows a soul in the flesh to see the right path, as well as the reasons why one’s life had followed the wrong path of sin. When one sees the way of righteousness, then one wears the “face” of Yahweh, by having been reborn as His Son’s elohim.
In verse three, David sang about how much he loved Yahweh, by saying his tears fell from not knowing the presence of Yahweh’s gift elohim. Here, the construct says “your elohim” (‘from “’ĕ·lō·he·ḵā”), where the second-person, masculine singular is David submitting his soul to Yahweh, where “your” becomes a statement of possession by Yahweh. It also is a statement that says no other elohim will satisfy the needs of David’s soul. Other elohim would be the goddess Wisdom, the sea serpent Leviathan, and the spirit Python. In the Gospel reading for this Sunday, Jesus cast out the "unclean spirit" which was named "Legion" (because there were many with it). David’s tears were from finding his desires for Yahweh’s elohim attracted other spirits to lure him away.
In verse four, David relates his desire to be led by Yahweh’s elohim, because that leads him to correct the path he travels. He sang, “these when I remember I pour out ׀ above me my soul , for I passed over with the throng who I went with , to house elohim with the voice of joy and praise , with abundance kept a pilgrim feast .” When David sang, “I pour out ׀ above my soul” (where that is a vertical bar between "out" and "above"), this is the Baptism of Yahweh’s Spirit, which was “poured out” in David’s Anointment by Yahweh. Seeing that it is after a vertical bar of separation leads one to understand “above” (from “‘ā·lay”) is the source of this outpouring. This says the presence of an elohim elevates a “soul” to a higher level. Following a comma mark, David sang “I passed over” (from “’e·‘ĕ·ḇōr”), which is a statement about his figurative death, as his soul had been sacrificed to Yahweh, in total submission to His Will. David (at the time of his being Anointed as a Messiah, after Samuel poured oil on his head) had been a citizen of a nation that trembled at the thought of facing Goliath and the Philistines he was the champion for. They soldiers (under weak Saul, including David's brothers) were the “throng” that lacked true faith. Once David was possessed by the Yahweh elohim, he became a “house” of Almighty strength and confidence. He spoke (at about eight or nine years of age) with “the voice of joy and praise.” He was saved from death, so he faced Goliath as one feasting on the sacrificial lamb, while his doorway was painted with the blood of the lamb, ensuring his eternal life.
In verse five, David asked the question, “Why are you cast down ׀ my soul?” Certainly, such a question asks why David cried tears, based on the sins of physical life entrapping souls. The vertical bar after “are you cast down” forces one to focus on the unspoken separation between “you” (a second-person) that has a temporal identity (one named “David”) and a “soul,” which is immortal and becomes “you are cast down” in judgment, for past sins. The question “why?” is then necessary to be realized, where the answer can only be: "Because of a failure to receive a Yahweh elohim and be led to righteousness.”
Following that question, David sang, “you are boisterous above me to wait on elohim for beside I shall cast him , the salvation of his face .” This says the answer to ceasing reincarnation, being sent back into a world of sin, to finally resist it or to be once again “cast down,” is to stand aside and let the “boisterous” soul “above me” give the orders. David knew to ‘wait” on instructions given by the soul of Jesus (Yahweh’s elohim), who would be “cast beside” the soul of David. A ‘brother’ within a ‘brother’ will bring the “face” of Yahweh upon the “face” of David, such that the “face” of Yahweh's "elohim” is “salvation.” In this, the Hebrew word meaning “salvation” is “yeshuah.” That is the root of Jesus’ name, which means “Yah Saves.”
In verse six, David sang about “my elohim,” where the possessive pronoun says David’s soul was led by the elohim walking ‘beside” his “soul.” David had “cast down” his “soul” so he could always “remember” the way of righteousness. The use o “Jordan,” “Hermon,” and “Mizar” mean “Descending,” “Fishing For People” and “Small Place.” This realized, David sang of releasing “the land of Jordan,” which means “the flesh of a descender” would be sacrificed to Yahweh. He ceased being a failure to receive Yahweh in marriage. This transformation then made David become one who served Yahweh, as His Son, who went into ministry as one who “fished for the souls of men.” He would do that in the “hill country of Mizar,” where his soul was only one small ripple on the face of the earth. Still, from a “small place” grows big things.
Verse seven then sings, “deep into the abyss calls to the voice of your hollow ; all your vibrations and waves , above me have passed over .” In this, the illusion of water is seen, where the “deep” and the “abyss” can be read as the “depths of the oceans.” The Hebrew word translating as “your hollow” can be translated by some as “your waterfall” or “your water-spout” (from “ṣin·nō·w·re·ḵā”). The “vibrations and waves” can be read as “waves and billows,” such that the repeated use of “passed over” seems to be a washing of waters. When the water metaphor is understood to mean the ebb and flow of human emotions, the better translation is “vibratory,” which is an unseen outpouring that resonates “deep” into the inner reaches of one’s soul. To hear David sing, “the voice of your hollow,” this is the spiritual presence of an elohim leading one to walk the path of righteousness. Emotions will never keep one on that straight and narrow path. Emotions are the human flesh leading a soul to sin, which the free-roaming elohim play with (the sport of it). Again, to hear “above me have passed over” is the death of a self-soul, laid down in submission to Yahweh.
Verse eight then says, “by day ׀ will command Yahweh his goodness , and at night his song [he sings] (with me) , a prayer , to el of my living .” The vertical bar that appears between “by day” and “will command Yahweh” says one must realize the enlightenment that Yahweh brings. All times in His possession brings “daytime” or the “light of truth.” That “light” is the “orders” one marches to, where the “goodness” of Yahweh is shown in righteous acts. The symbolism of “night” is death; so, when one sleeps at “night” (figurative death), the “vibrations” of Yahweh’s “light of truth” become “his song” that reverberates within one’s soul. The brackets surrounding “he sings” is unseen and unstated as His presence within. The parentheses surrounding “with me” says His presence “sings” in one’s soul. This is the imagery of angels surrounding the throne of Yahweh, singing praises constantly, because in death (“at night”) a soul has been granted eternal life. This becomes the answer to one’s “prayer.” That answer, once more, is stated to come “to el of my living,” which is the salvation brought on by the resurrection of the Jesus soul, within one’s own soul.
Verse nine has David singing, “I will say ׀ to el my cliff how have you forgotten me what darkness do I walk , because of the distress of my enemy .” Here, there is another vertical bar placed after the first construct, which says, “I will say.” This becomes a statement of one’s soul speaking alone, separate from Yahweh and His elohim sent. Following the vertical bar, David placed focus on “to el” (“lə·’êl”), which is one soul speaking to the possessing soul. The self-soul asks his Lord not to “forget what darkness” a soul alone “walks.” It is incapable of producing the light of prophecy that knows which way to go. It confesses that the darkness allows “the distress of my enemy” to enter and mislead a soul alone. In this, it is one’s own soul that is the “enemy,” in the singular number. Oneself alone brings on the distress of fear, which is always one’s own “enemy.”
Verse ten then sings, “by shattering ׀ of myself , reproach me my enemies ; while they speak into me all the day , where eloheka ?” Here, David stated “by shattering” or “by breaking,” before a vertical bar, which is followed by his lyrics “of myself.” Whereas this could be seen as David singing of “breaking my bones,” the “shattering” is that of his life. The presence of a self-soul alone means one’s flesh is like an animal in the wild, which is tracked and hunted by predators. To find oneself the weakest of the herd means to have one’s life become “shattered” by ruthless attacks. The singular self (“myself) has to attempt to survive. This fear of flight is a natural instinct that brings about one’s “reproach” of one’s “enemies.” When David sang, “they speak to me all the day,” this says the light of Yahweh’s “day” is how one knows the “reproach my enemies” have of “oneself.” To see one enjoying the light of truth brings on all the tests of one’s commitment to the presence of an "elohim.” They hate souls being saved; so, they attack mercilessly. They test by asking, “Where is your elohim?” This must be seen as the jackals who surrounded Jesus as he hung dying on a Roman cross, asking him, “Why don’t you save yourself?” or “Where is Elijah now? Is he coming to take you down?”
Verse eleven then has David singing the same question as found beginning verse five. Here he asks again, “why are you cast down,” before separating that with a vertical bar. He followed that pause by then singing, “my soul ?” This once more places focus on reincarnation. David then added to the question, “why you are boisterous above me to wait on elohim for beside I shall cast him ; salvation my face , and my elohim .” Here, the change from verse five is from “the salvation of his face” becomes David knowing “salvation” (“yeshua”) has become “my face,” stating a divine possession by Yahweh and His Son. The two are one, as the same – “his” and “mine.” By singing of “my elohim” (“wê·lō·hāy”), David is praising Yahweh for taking possession of his soul and placing his soul in the hands of Jesus – the Yahweh elohim for all saved souls.
As a Psalm that can be read on the second Sunday after Pentecost, when a personal ministry has begun in the name of Jesus, this song of praise says David’s soul was likewise led divinely by the same saving soul risen within his soul. There is no way anyone can enter true ministry without a personal “el,” joining the ranks of all Yahweh’s “elohim” on earth. This is the mark of a Saint, although the questions David raised (about being in darkness) says a Saint never knows he or she is that – EVER. Only those left behind in their wakes of ministry will call them such a name. David never got the big head [Big Brain Syndrome], like his love child of waywardness (Solomon) sought wisdom and was given it - a possessing spirit not Yahweh's elohim. Like this song of David sings, one must be zealous for Yahweh, in order to receive His elohim for the purpose of leading one into ministry (after fully submitting oneself to death). Ministry is not taught in seminaries. It is only Jesus who can speak the truth so another’s path will be lit by the truth. One cannot fake Jesus. One must be Jesus reborn, so one opens one’s mouth and Jesus speaks the truth through it.
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