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Glory to you, Lord God of our fathers; *
you are worthy of praise; glory to you.
Glory to you for the radiance of your holy Name; *
we will praise you and highly exalt you forever.
Glory to you in the splendor of your temple; *
on the throne of your majesty, glory to you.
Glory to you, seated between the Cherubim; *
we will praise you and highly exalt you forever.
Glory to you, beholding the depths; *
in the high vault of heaven, glory to you.
Glory to you, Father, Son, and Holy Spirit; *
we will praise you and highly exalt you forever.
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This is the alternate ‘Psalm’ that can be read aloud in unison or sung by a cantor on Trinity Sunday, Year C, according to the lectionary for the Episcopal Church. If chosen, it will follow a reading from Proverbs, where Solomon wrote: “Yahweh created me at the beginning of his work, the first of his acts of long ago. Ages ago I was set up, at the first, before the beginning of the earth.” That pair of songs will be presented before a selection from Paul’s letter to the Romans, where he wrote: “God's love has been poured into our hearts through the Holy Spirit that has been given to us.” All will accompany the Gospel selection from John, where Jesus said to his disciples, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth”.
This song is said to be sung by three young Jews cast into the furnace in Babylon by Nebuchadnezzar. They are named “Hananiah, Mishael, and Azariah,” listing the names of the people told of in Daniel 3. Christians know them as Shadrach, Meshach, and Abed-nego.
One version of this revision of Daniel (in Latin or Greek) explains that this is the Song of Three Young Men [or Jews or Hebrews], which was sung when Hananiah, Mishael, and Azariah praised God together in the furnace, during the times in exile in Babylon (when Daniel prophesied). That site then states: “One of the Lord's angels came down into the furnace to protect Azariah and his two friends. The angel forced the flames out of the furnace, so that the inside of the furnace felt as if a cool breeze were blowing. The fire didn't touch the three men at all, and it caused them no pain or trouble.”
Daniel 3:25 calls this angel [literally translated from the Hebrew] a “[fourth] (fourth) to be like the son of elohin.” In that, the brackets, followed by parentheses, both sets surrounding the Hebrew word saying “fourth,” speaks spiritually (silently) as the Trinity having been added to each of the three young men. Each individual soul became a "fourth," when it is understood they each became protected by the "angel" that is the Trinity (1 + 3 = 4).
The use of “elohin” says they were each made the “angel of Yahweh,” as each became His “elohim” Adam-Jesus. That transformation meant each of the three young men because Yahweh's “sons,” because each was raised by the spiritual presence of Adam-Jesus in their souls. The coming of the "angel" that is Adam-Jesus says each of the three young Jews had married their souls to Yahweh (as devoted Jews), having been Baptized with the Spirit by the 'Yahweh adonenu' that was Daniel – each made a Messiah or a Christ – so all they needed to each become a "fourth" was the resurrection of the "angel" within their souls, who was Adam-Jesus.
This aspect of the “fourth” must be seen as why this Canticle 13 is an optional song for Trinity Sunday. It is only possible to by sung on the Vigil of Pentecost (a Sabbath) and each of the three Trinity Sundays.
Britannica says this about this song, which includes a prayer by one man [Azariah], followed by a song of praise sung by all three [Canticle 13 is the song sung by all three]: “The two poems are not found in the original Daniel and were never a part of it. They were translated from Hebrew originals or adapted from them. A passage from the second, a liturgical hymn of praise, is a poetic expansion of the doxology that was sung in the Temple when the holy name of God was pronounced. Like the other additions to Daniel, the two prayers were probably composed before 100 BCE.”
Another translation site shows these particular verses as saying:
29 "We praise you, O Lord, the God of our ancestors.
30 May your glorious, holy name be held in honor and reverence forever.
31 May hymns be sung to your glory forever and may your holy presence be praised in
that temple,
32 where you sit on your heavenly throne above the winged creatures and look down to
the world of the dead. May you be praised and honored forever.
The differences between this above and the Episcopal Church's Canticle 13 says the addition of “Glory to you,” “the throne of your majesty,” and “Glory to you, Father, Son, and Holy Spirit” are additions that fit a Church’s personal understanding of this story; and, that agenda was then added to have the members of their organization sing those words, without ever being told why they were added or what they implied. It is vital to understand that the “glory” that comes from Yahweh is His Son.
Adam was made perfect in the place of perfection, which was where the heavenly joined with the worldly (Eden). Remaining in that place was dependent on only feeding from the fruit of the tree of life [eternal life]. To feed from the fruit that distinguished between “good and evil” meant being outcast into a world where “evil” was known. Yahweh allowed the serpent to test His Son [and wife], to have then personally witness the loss of eternal life, by becoming souls breathed into human flesh, with all the serpents of the world ready to prey upon those souls. This is how David sang of a sea of souls, where the Leviathan was made by Yahweh for sport.
Adam [and wife] were the first saints seeded into the world to teach lost souls how to return and be one with Yahweh. Their first students were their sons [a lesson that says being taught of Yahweh does not make one become of Yahweh]. To encounter one whose soul has been resurrected as Adam-Jesus [“Jesus” means “Yahweh Saves”] means to meet one raised as the "[fourth] (fourth) to be like the sons of elohin.”
This means the addition of “the throne of your majesty” is one’s soul, which has received the Spirit of Baptism [made a Christ] by divine union coming, between a soul and Yahweh. This cleansing of past sins then makes one’s soul become a ‘virgin womb,’ into which is resurrected the soul of Adam-Jesus.
The meaning of the three young men – the faithful – says the fire of death did not consume them. It says their souls were not to come back into the earthly plane without being sent by Yahweh with a purpose to save souls. Therefore, the addition of “Glory to you, Father, Son, and Holy Spirit” says a soul has been saved by the presence of Adam-Jesus, so the completion of the Trinity has come.
As an optional song to be sung on Trinity Sunday, the message is clear. One’s soul must learn to allow itself to be possessed by Yahweh, His Spirit, and become reborn as His Son. That Trinity demands a “fourth,” which is the host soul in a body of flesh. Yahweh does not save souls to tap them on the shoulder and tell him or her how special he or she is. Yahweh did not spare His Son Adam, nor his wife, from punishment for sins; so, no soul can expect any favoritism given, without expectations being made. The expectation for eternal life is to only feed from the tree of life, which means "no sins allowed!" To have the power to do that requires the soul of Adam-Jesus be resurrected within one's soul; and, then be given Lordship over that soul-body. Once that Lord is established, the soul is granted eternal salvation, with the expectation being to go into ministry as Adam-Jesus reborn, so the Trinity can be preached truthfully and then passed on to other souls. This song of praise must be seen as salvation preventing lasting pains from worldly persecutions. It sings that one has already died of self-ego, just as Jesus was killed first, so he could enter other souls and save them. It sings the glory of being raised from the dead with a purpose.