top of page

Psalm 130 - A song of ascents for those souls fallen in battle

Please, browse the many free commentaries available on

1 Out of the depths have I called to you, Yahweh;

adonay, hear my voice; *

let your ears consider well the voice of my supplication.

2 If you, Yah[weh], were to note what is done amiss, *

adonay, who could stand?

3 For there is forgiveness with you; *

therefore you shall be feared.

4 I wait for Yahweh; my soul waits for him; *

in his word is my hope.

5 My soul waits for adonay,

more than watchmen for the morning, *

more than watchmen for the morning.

6 O Israel, wait for Yahweh, *

for with Yahweh there is mercy;

7 With him there is plenteous redemption, *

and he shall redeem Israel from all their sins.


This is the Psalm selection that will be read aloud in unison or sung by a cantor as the accompaniment to the track 1 choice that has David’s Song of the Bow [2 Samuel] be the Old Testament reading choice. As such it will follow that, which states, “How the mighty have fallen.” Both will precede the Epistle reading from Second Corinthians, where Paul advised, “For if the eagerness is there, the gift is acceptable according to what one has-- not according to what one does not have.” All will accompany the Gospel reading from Mark, where Jesus told Jarius, “Do not fear, only believe.”

This same Psalm was the Track 2 option for the second Sunday after Pentecost, just three Sundays back. Therefore, I will post here what I posted then, with minor adjustments made so it becomes relative to these different readings. The words written by David still bear the same meanings.

In this translation provided by the New Revised Standard Version [NRSV], there are eight presentations of the word “Lord.” The words written by David, which have all been assigned the exact same translation, are “Yahweh” and “adonay.” It is important to realize the differences these two words state. The name “Yahweh” states a personal relationship with God, as simply saying “Lord” is a statement that screams, “We do not know you, nor care to know you!” The word “adonay” means “lord” [in the lower case], where one’s “soul” is the “lord” that gives life to its flesh. A soul is not always [most likely not] married to “Yahweh,” such that a married to “Yahweh” soul becomes a production that is referred to as “Yahweh adonay,” equating to one of the “elohim.” Because both “Yahweh” and “adonay” are written in this “song of ascents” [announcement made in verse 1, but not translated], one can expect that the “lord” of David’s flesh was “Yahweh.”

Verse 1 then properly states: “Out of the depths I have cried to you Yahweh." It is in verse 2 that David then wrote, “lord hear my voice! Let your ears be attentive to the voice of my supplications.” The NRSV shows this properly, but the Episcopal Church has taken it upon itself to place verse two’s language in verse 1.

Still, seeing ahead to this translation that truly says “lord,” one can intuit this as the cry of David’s soul to have his soul possessed by “Yahweh.” The word translating as “out of the depths” [in verse 1] is “mim·ma·‘ă·maq·qîm.” That should be read as reference to “the depths” that is metaphor David has used prior, for the sea of souls that are the hands of Yahweh. It is in the depths that the leviathan [Yahweh’s Spirit] becomes the “lord” over all flesh, whose souls have become Yahweh’s wives. Thus, “out of the depths” was David’s soul crying for salvation. His cries were sent to “Yahweh,” because David’s soul had committed to Him, making Him be his “lord.”

This means David writing, “hear my voice; let your ears consider well the voice of my supplication,” says prayers must be a spiritual wife’s clear channel of communication with the Husband Yahweh. A “supplication” is defined as: “the action of asking or begging for something earnestly or humbly.” This means such “cries” are made from a position of subservience and servitude, where a ‘slave’ has no right to demand anything from the Master. This is then the aspect of “ask and you shall receive.” While Yahweh knows one’s soul and knows one’s prayer before they are asked, it becomes the responsibility of the soul to establish a clear line of communication, where the wife is expected to state needs. Those truly married to Yahweh will make supplications for others, more than self.

Verse 3 [Episcopal Church 2] then says, “if iniquities you should mark Yah[weh] ; adonay , who could stand ?” Here, both “Yah” [an abbreviated form of “Yahweh”] and “lord” are written, with a semi-colon separating the two words. The separation says “Yahweh” is in the spiritual realm, where He keeps tabs on all sins and guilts possessed by souls in the physical realm. The semi-colon says the heavenly realm can never be a place where sins are allowed, thus the earth is the only allowable place where sins can exist. Following the semi-colon, the word “adonay” stands alone, with a comma mark following it. This says the soul is an extension of Yahweh, placed in the material world, such that it is the “lord” of an unmarried soul that causes iniquities and guilts to materialize. A “lord” alone, without marriage to “Yah,” is thereby always forced to ask, “who can stand?” No one can stand alone as “adonay” over oneself and ever get into heaven. In essence, David was asking, "Why would any soul not marry Yahweh?"

Verse 4 [Episcopal Church 3] translates to say, “when with you forgiveness , intent you may be feared .” The mistake of translating this as David writing, “For there is forgiveness with you; therefore you shall be feared” is it gives the impression that God simply existing means forgiveness comes without sacrifice of oneself to Him. This is a false impression to receive; but most Christian churches play gods by promising “belief in God” and “belief that Jesus died so your sins are forgiven” and “belief that everyone goes to heaven when they die because Jesus and God are all about love,” which are all misunderstandings of that which is written.

David writing “when with you” [“kî-‘im·mə·ḵā”] means what it says. The meaning of “with Yahweh” means a soul married to His Spirit. Only when that precondition has been met does “forgiveness” come. Without marrying one’s soul to Yahweh – AND THAT MEANS NO SINS, ONLY SERVICE TO GOD FOREVERAFTER – can one be forgiven for transgressions and be allowed into heaven, washed clean by His Spirit.

When David wrote “lə·ma·‘an,” which means “the intent” or “purpose” of “forgiveness,” the usage states a necessity, so one's soul knows failure to be forgiven means a resulting fear of death and the fear of not being allowed to spend eternity in heaven with Yahweh. While a fear of God is the only fear allowed, such an allowance is not to fear the wrath of God when one sins, but to fear the loss of Yahweh if one turns away from Him and sins. When one’s soul is afraid of marriage to Yahweh, because one is afraid of losing all the worldly addictions one has become accustomed to – mostly being the addiction to self-worth and laziness to work for anything of true value – that fear is intended to be addressed through a spiritual union with Yahweh. Only with Yahweh's help can a soul resist the temptations of the world that are projected upon a body of flesh.

Verse 5 [Episcopal Church 4] says, “I wait for Yahweh who waits for my soul , and in his word I await .” Unlike what the NRSV translates, the repetition of “waiting” [three times repeated] becomes a statement of “patience” being necessary. There is nothing stated that says “hope,” as “hō·w·ḥā·lə·tî” implies “hope” through the expectations of “waiting” patiently.

In the Hebrew written by David [“qiw·wî·ṯî Yah-weh qiw·wə·ṯāh nap̄·šî”], “Yahweh” is central to two uses of “await” [“qavah”]. This means “Yahweh” becomes the focus of which “I wait for” and it becomes “Yahweh” who “waits for my soul.” With “Yahweh” central, the soul has married Yahweh and then patiently does what Yahweh asks, knowing Yahweh waits patiently for an obedient soul to finish doing what He wants. While a soul is doing the work required by Yahweh, the strength and motivation comes from Scripture and an ability given by Yahweh to understand what He has said through His prophets.

[A good lesson that helps one realize the meaning of this verse is that which tells of Jacob working for Laban, based on his desire to marry Rachel. He ended up working fourteen years to get what he wanted, displaying an ability to "wait" and work.]

Verse 6 [Episcopal Church 5] then says, “my soul lord , more than those who keep watch for the dawning , more than those who keep daybreak .” In this, David admits his “soul” is the “lord” over his body of flesh. However, it is from the “patience” that that comes from a most holy agreement with Yahweh [the marriage Covenant] that has set expectations between a “soul” and “Yahweh.” From that, Yahweh can be intuited to be “my soul lord.” That makes the beginning of this verse be a statement confirming a spiritual marriage having taken place within David. Yahweh has become the “adonay” of David’s “soul.”

The repetition of “miš·šō·mə·rîm lab·bō·qer” [slight variation] should not become a perfect duplication of text because there is flexibility to amend the translations so they show difference. In both, David is saying that the “adonay” of his “soul” is Yahweh, which is “more than those” whose “soul lord” is themselves [or worse, a demonic possession]. The element of “keeping watch” must be seen as those who live in the darkness the night symbolizes, as there is no “day watch” necessary. The "watchmen" stand guard by night, when the majority of souls in flesh go to sleep and are unprotected from the things that come out at night.

For those who “watch for a dawning,” this symbolizes some sort of desire to see proof of Yahweh, through a miracle or a test placed before Yahweh. When “dawning” turns to “daybreak,” then the proof has been seen, but still not acted upon. Therefore, David was singing to the beauty of the light of Yahweh’s presence, which always makes keeping watch be a sign for a lack of commitment to Yahweh.

Verse 7 [Episcopal Church 6, bleeding into the first half of 7] then sings, “wait Israel , in Yahweh for with Yahweh mercy , and abundant with him redemption .” In this, there is separation placed after the word “Israel,” such that David was encouraging all who were supposed to be priests of Yahweh to wait and show patience. The world throws itself at all souls, hoping the immediacy of now will cause souls to act rashly; and, later finding regrets. Following the comma mark, David then repeated “Yahweh,” as “in Yahweh,” followed by “with Yahweh.” These repetition are recognitions of both belief ("in Yahweh") and faith ("with Yahweh"). The former leads to the latter. The faith that comes from a soul marrying Yahweh then brings about the “mercy” of forgiveness, as well as the strength to show patience. For those who have fallen to the urges presented by the lures of the world, marriage to Yahweh makes available an “abundance” of forgiveness, allowing all souls the possibility of “redemption.”

The last verse [8, Episcopal Church 7b] says, “and he shall redeem Israel , from all its guilts .” In this, the Hebrew word translated as “shall redeem” is “yip̄·deh,” stemming from “padah.” The truth of “redeem” is to “ransom,” where there is a "price to pay." The price of redemption is marriage and commitment, such that “Israel” is not a nation, but a collection of individuals considered truly to be the children of Yahweh. All are so noted with the expectation of service to Yahweh, with righteous lives meaning obedience to the Law [their marriage agreement]. This means the words of David do not apply to a land or a nation, but only to those souls who are redeemed through their souls having been merged with the Spirit of Yahweh. “Israel” then reflects in the same way as does “Christian,” where the name “Israel” means “He Is Upright” and a “Christian” is one “Anointed by Yahweh.” Only with the assistance of Yahweh can either exist and be released of all “guilts” or “sins.”

As the companion Psalm for the Song of the Bow, where David wrote into the Book of Jasher a song of lament for the deaths of Saul and Jonathan [and others of Saul’s family], this song of praise makes it clear that the only might that a human has that is lasting is the soul having married with Yahweh. The merging of “Yahweh” and “adonay” becomes a reflection of what true might is. It is when one’s soul has allowed Yahweh to become one’s “lord” or “adonay.” By knowing Jonathan was a “soul brother” of David, we can intuit his soul was likewise married to Yahweh. Jonathan went to his death bravely, not trying to defend is status as a prince, but out of duty for a king [his earthly father]. Jonathan was then a sacrificial lamb ordered slaughtered for the delight of a ruler; while Saul would cowardly commit suicide, rather than face his enemies’ swords. In that light, this song of praise sings of the promise of eternal life, when one’s soul has married Yahweh; and, the promise of reincarnation when there is all hell to pay for having rejected His hand in marriage.

Recent Posts

See All


Rated 0 out of 5 stars.
No ratings yet

Add a rating
bottom of page