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[1] Does not wisdom call,
and does not understanding raise her voice?
[2] On the heights, beside the way,
at the crossroads she takes her stand;
[3] beside the gates in front of the town,
at the entrance of the portals she cries out:
[4] "To you, O people, I call,
and my cry is to all that live.
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[22] Yahweh created me at the beginning of his work,
the first of his acts of long ago.
[23] Ages ago I was set up,
at the first, before the beginning of the earth.
[24] When there were no depths I was brought forth,
when there were no springs abounding with water.
[25] Before the mountains had been shaped,
before the hills, I was brought forth--
[26] when he had not yet made earth and fields,
or the world's first bits of soil.
[27] When he established the heavens, I was there,
when he drew a circle on the face of the deep,
[28] when he made firm the skies above,
when he established the fountains of the deep,
when he assigned to the sea its limit,
[29] so that the waters might not transgress his command,
when he marked out the foundations of the earth,
[30] then I was beside him, like a master worker;
and I was daily his delight,
rejoicing before him always,
[31] rejoicing in his inhabited world
and delighting in the human race."
--------------------
This is the Old Testament selection that will be read aloud on Trinity Sunday, the first Sunday of the Ordinary after Pentecost season, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of either Psalm 8 or Canticle 13 [“Song of three young men”]. In Psalm 8, David wrote: “You have made him but little lower than the angels; you adorn him with glory and honor”. In Canticle 13 is written: “Glory to you, Father, Son, and Holy Spirit; we will praise you and highly exalt you forever.” Those will be followed by a reading from Romans 5, where Paul wrote: “we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us”. All will accompany the Gospel reading from John, where we read: “Jesus said to the 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; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come.”
As a reading selected for Trinity Sunday, it is important to understand why “Trinity Sunday” always follows “Pentecost Sunday,” in the lectionary cycle. Christians that know the “Trinity” say it is the threesome that is Father, Son, and Holy Spirit. In reality, it is a foursome, where the word translated as “Holy” means “Sacred” or “Set apart by God.” Such a designation is not for a “Spirit.” If it were, then we would all recite: “Holy Father, Holy Son, and Holy Spirit.” Since we do not do that, the immediate understanding is the “Spirit” is like the “Father” and the “Son,” with all being spiritual in divine essence. This means the “Holy” designates a “Saint,” who has become such by the “Trinity” coming upon that soul in a body of flesh. The “Father” represents marriage of Yahweh to a soul. The “Son” represents the resurrection of Jesus’ soul within a soul; and, the “Spirit” is the Baptism that cleanses a soul of sin, making it prepared to be the wife of Yahweh and the mother. Nothing heavenly can be deemed “Holy,” as all are in a spiritual realm that cannot be judged by human beings, based on physical deeds. Thus, only a soul trapped in a body of flesh can be made to be “Holy,” by the presence of the Trinity of heaven.
When one sees that meaning in the name for the first Sunday after Pentecost, that says the Ordinary after Pentecost season (half a year in length) is all about a soul in a body of flesh having been made “Holy,” by receiving the “Trinity” within one’s soul. This is what happened on Pentecost Sunday; and, once that divine state has made one become a “Saint,” then ministry begins and that state of being never ends. Receipt of the Trinity means one has done the deeds to become Jesus reborn on the physical plane, so Jesus can again walk the earth in ministry – in the flesh of those souls who received the Trinity. That ministry lasts until one’s physical death releases one’s soul to eternal salvation. Thus, the cycle of the lectionary reflects it taking half a life to become changed spiritually, with the remainder of one’s life spent in service to Yahweh, as the Son resurrected, filled with the Spirit that will then be passed onto others, as deemed by Jesus within.
The paradox of that changed state is then reflected in this reading selection from Solomon’s Proverbs. The header listed by BibleHub Interlinear says “The Excellence of Wisdom.” The NRSV calls it “The Gifts of Wisdom.” While “Wisdom” can be seen as the insight that leads a soul in a body of flesh to minister to those lost souls seeking to be found, the danger comes when intellectualism is mistaken as wisdom. It is my opinion that Solomon was not led by the Trinity, risen as a boy king over a nation, who asked Yahweh for the ability to discern things. The lesson of the great prophets of Israel (including David and Moses) is they become filled with the Spirit of Yahweh and made so their brains knew little. The more one knows, the more one thinks one is an equal to God. Solomon was given his “Wisdom” not by Yahweh, but by Satan. Thus, this intellectualism of poetry written by Solomon (36 verses in length) is found to only name “Yahweh” three times, with only one of those found in this reading (where I have made that change in the text above, in bold type). Such neglect of “Yahweh” says Solomon took credit for having been given “Wisdom,” so he could project his own godlike state of being; and, that is not ministry as Jesus resurrected.
In verse one, it becomes important to place focus on the feminine transliteration “qō·w·lāh,” which says “her voice.” This is Solomon saying “wisdom” is a goddess. Had he heard a voice of Yahweh, then he would have written “his voice.” This gender designation, where all of the physical realm is deemed feminine, with all in the spiritual realm deemed masculine, “wisdom” is a function of a human brain, which is the fleshy “earth” that often becomes a goddess that lords over a soul trapped in flesh. When the NRSV then translates the question, “does not understanding raise her voice,” the word shown as “raise” is relative to the Hebrew word “nathan,” which means “gift.” It leads one to see there is a value “set” upon obtaining “wisdom,” so to see it “raised up” means there is a cost involved. That cost is obedience and servitude to this “gift” from a goddess.
Verse two is then shown to say, “On the heights, beside the way, at the crossroads she takes her stand”. This focus on “the way,” which is the “journey” of life, or “the path” that a soul must take to return and be with Yahweh, “the crossroads” actually translates as “where paths meet.” This means “the place she takes her stand” is where the influence to sin suddenly enters one’s soul-guided direction, forcing one to deal with a thought that offers ‘free advice,’ with ‘no strings attached.’ This is a spirit of the world [a Leviathan] that sees a lone fish in the sea, which is ready to be eaten. This makes “the heights” (which actually says “head height,” or ‘big brain’) comes “beside” one’s simple brain, impressing it with knowledge that is beyond normal thinking tendencies. It suggests veering from one’s path, taking a new route, saying, “It will be fine!”
In verse three, Solomon is shown to say, “beside the gates in front of the town, at the entrance of the portals she cries out”. Here, the term “city” would be more appropriate as a place having “gates,” whereas a “town” would be without walls. By seeing “cities” as places of excitement, this is where souls become more easily lost, when not skilled in the craftiness that is necessary to fend for oneself in a large environment that forces each soul in flesh to fend for itself. Thus, by leading one’s life path to such a place of hustle and bustle, the voice of lady wisdom is louder and more easily heard, when souls are seeking to survive. The use of “portals” or “doorways” should be seen as where the blood of the sacrificial lamb being placed there is what kept souls from the death of sins. The voice of wisdom distracts those, having them cover their souls with the fluids of smarts, which is no replacement for the blood of the lamb.
The NRSV translation of verse four that says, “To you, O people, I call, and my cry is to all that live,” is far from the truth. Perhaps, it has been changed to say “people” and “all that live” is to accommodate the modern world’s desires to stroke the egos of women, such that generic forms of that actually written does not offend those female ears stuffing the coffers of today’s churches. The Hebrew literally states this: “towards you men I call ; and my voice to the sons of man .” In this, “bene adam” is written at the end, which says “sons of Adam,” where this is the rulers of the world, like was Solomon. If women today want to join in the debauchery this verse sings, then let them know the goddess wisdom seeks those whose egos are so easily swayed by flimsy promises that any woman like that can claim to be one of these “human beings” that wisdom calls “men.” In spiritual terms, where humans of both sexes are expected to see themselves as brides of Yahweh – thus women – Solomon was singing that the goddess wisdom calls to all those souls who serve self and no one else. They are the souls most readily caught in the snare of her temptations.
It is here that the Episcopal Church skips forward, to verse twenty-two, where the one use of “Yahweh” is found. It is here that the NRSV adds a header that says, “Wisdom’s Part in Creation.” The BibleHub Interlinear does not list any headers, beyond the lead title given. The literal translation here says, “Yahweh acquired me in the beginning of his way ; formerly his works at that time .” This says that Solomon’s life path originally was to serve Yahweh and do the deeds he led him to do, living a life of righteousness.” Because Solomon implies this is the way of the past, this says Solomon walked that path until he was swayed to change course by the voice of the goddess wisdom.
Verse twenty-three is confusing, the way the NRSV translates it. The literal translation is clearer, as it says: “from everlasting I have been established from the beginning ; before there was ever an earth .” In this, the word translated as “an earth” (“’ā·reṣ”) more specifically refers to the “flesh” or “a body” into which Yahweh placed an eternal soul. The eternal soul was with Yahweh before Creation, then released by Yahweh as the breath of life He placed into “earth.” This says that the soul of all human beings comes from Yahweh and is as eternal as He is. Thus, “the earth” or the “flesh” is nothing of long duration; therefore, it is not something one’s soul should be sold to gain.
Verse twenty-four then says, “when nothing sea depths I was brought ; when nothing springs , burdensome with waters .” Here, Solomon is referring to the “sea” of souls that fill the earthly plane. The soul of Solomon (like all souls released by Yahweh) are thrown into physical matter, like fish in the “sea.” When Solomon says his soul is “nothing,” this is because it has been released by Yahweh. To be something, a soul must be caught by Yahweh’s fishers of souls, caught in the nets of righteousness. Unfortunately, the “sea” has “nothing” but the “heavy weight” of sins, which make being caught by Yahweh’s fishers of souls most difficult. The spirits of lesser gods (like the Leviathan) become the big fish eating the little ones.
Verse twenty-five then literally says, “before the mountains were sunk down ; the face of the hills I was brought forth .” Here, it is important to see two Hebrew words (transliterations) that appear to say the same thing: “before.” The word “bə·ṭe·rem” is rooted in “terem,” which means “not yet, ere, before that,” such that it is a statement of a time “before.” The word “lip̄·nê,” however, stems from “paneh,” which means “face.” This word is written in the First Commandment, such that the translation that says “before me” is actually a statement about the “face” one wears on its soul-body. To agree to marriage to Yahweh, one must lose one’s “face” of self-identity and become the “face” of Yahweh. Anything less than that is wearing the “face” of another “god” (which includes self-worship). Therefore, the difference in this verse sing that the soul of Solomon was created “before” any “mountains” of worldly rule had ever been “sunk into the sea of souls,” but when Solomon was breathed into the flesh, he became a “hill” of power that was a boy king over the hill country of Israel.
Verse twenty-six then says literally, “as yet he had not made the earth or the streets ; the heads , dust of the world .” While this can sound as if Solomon was so wise he knew about the Creation (like he were a god), the use of “earth” again must be read as a soul placed into “flesh.” The “streets” (from “wə·ḥū·ṣō·wṯ,” rooted from “chuts,” meaning “the outside, a street”) are then the “paths” of Yahweh’s “ways.” All ways led souls in flesh back to Yahweh, at first. Then the “heads” arose and became the “hills” of power, which acted as gods, shunning the “face” of Yahweh. They led souls in the flesh so they would return to become “dust,” as it was “dust” they served, and to “dust” they would return. The “dust” is then metaphor for “heads” being the “street” to death, leading souls away from Yahweh.
Verse twenty-seven then says literally: “when he firmed the heavens there I ; when he inscribed a vault , on the face of the deep .” In this, “heavens” must be understood as “souls,” such that the soul of Solomon became “affixed” to a body of flesh at birth. The “inscription” that surrounded Solomon (as Yahweh places on all souls breathed into clay) was the plan of life, which was to return full “circle” (alternate translation of “ḥūḡ”), meaning to find the “path” of righteousness (which always demands Yahweh’s assistance). At birth, Solomon was given an identity – “I.” It was then his “face” that was placed into the “deep” of the “sea” of souls, where Solomon would have to deal with many distractions and possessing spirits.
Verse twenty-eight then literally states: “when he emboldened the clouds above ; when he strengthened the eyes of the deep .” Here, the use of “clouds” must be seen as the inability of a soul (once placed into flesh) to remember its time as a soul being in the hand of Yahweh, to be judged as to where a soul will go next. The “clouds above” are the blindfolds put on by being breathed as life into dead matter. Souls cannot see the spiritual realm as they once did. This means the “eyes” of sight into the spiritual realm lurks within the “abyss,” where spirits mingle with the material realm, as demons, snakes, and the angels of Yahweh. Being possessed makes a soul be “strengthened” of weakened, depending on the spirit a soul gives control over its flesh to.
Verse twenty-nine then literally says, “when he placed to the sea its statutes ; so that the waters not would passover his command , when he inscribed , the foundations of the earth .” Once more the “sea” is the collection of souls in the physical realm, with the “earth” being a reflection of the “flesh” in which a soul is breathed. This then says the “sea” of life – souls animating dead flesh – has rules that must be maintained at all times. The laws of science and mathematics are such “statutes,” which cannot be broken. This means “the waters” are the flow of spirits in which souls are watched and possessed are “limited” in what they can do to the souls in flesh. The use of “abar” (meaning “passover) says no soul will be condemned to death by any spirit less than Yahweh. He has the “command” of Judgment; and, if Yahweh marks a soul for His use, it forbids a lesser spirit from doing anything more than assist that soul. These marked souls are thus “inscribed” to return to Him, but while on earth they will serve Him as saints. Those saints will establish the “foundations” of a righteous way of living, which will be the ‘set in stone’ “way” to Yahweh, which must always be followed by lost souls.
Verse thirty then literally states: “and I came to pass joined with him , an architect and I came to pass enjoyment day by day ; rejoicing in his face always .” In this, the first-person “I” must not be seen as a soul, as all souls must submit their self-identity to Yahweh. To be “joined” with Yahweh is to become possessed by His Spirit in divine union. This then makes being “an architect” relative to an apostle, who enters into ministry, wearing the “face” of Yahweh, becoming the “master” of His plans enacted. This becomes how one becomes filled with a Yahweh elohim (Jesus’ soul resurrected within) and Acts as an “adonay,” or “lord” that teaches the lost souls. This says one “comes to pass” on the Spirit of Baptism onto others, with that ministry an “enjoyment” like no other. The use of “day by day” says the light of truth will always shine into the darkness of the “deeps,” so there is no longer the night of death to fear. This makes the “rejoicing” be the knowledge of eternal salvation having been gained, when one’s soul forevermore wears the “face” of Yahweh over one’s own.
Verse thirty-one then says literally, “rejoicing in the world of flesh ; and my delight , with the sons of adam . פ” Here, the intent is to see the happiness a soul feels in the flesh, when committed in divine marriage to Yahweh’s Spirit. The opposite is still the artificial joy lost souls experience, when they sell their souls into the “world of flesh.” That becomes a double-edged sword. When the first-person possessive pronoun is read into “delight,” “my delight” is meant to be th realization that all past sins have been wiped clean and eternal life await beyond the time the flesh can no longer support a soul in the material plane. Still, this can also be seen as self-delights that are the rewards of selling a soul to Satan. Therefore the “sons of men” are failures to become “Sons of Yahweh,” while “sons of Adam” says a soul has been joined with the soul created by Yahweh to save lost soul (a.k.a. “Jesus” – Yahweh Saves”). This verse is then ended with a “peh,” which when used alone marks the end of a series of text.
As the Old Testament reading on Trinity Sunday, it is important to see that the brain of Solomon was shown the truth of a commitment to Yahweh, even if his soul was misled to self-importance, as the wisest man on earth (until his death made him nothing). This becomes not Solomon writing, but Solomon being like the girl possessed by “spirit Python,” who told the truth, while being annoying and non-productive in her prophecies. Solomon said he serves the goddess Wisdom, rather than Yahweh; but that goddess still served Yahweh and would not go against His commands. Solomon asked to be possessed by a goddess, which Yahweh allowed. However, everything Solomon wrote was guided by a possessing spirit that was not Yahweh. It only knew the truth that Yahweh allowed it to express.