Psalm 15 - The question of which souls will invite Yahweh into their tent


1 Yahweh, who may dwell in your tabernacle? *

who may abide upon your holy hill?

2 Whoever leads a blameless life and does what is right, *

who speaks the truth from his heart.

3 There is no guile upon his tongue; he does no evil to his friend; *

he does not heap contempt upon his neighbor.

4 In his sight the wicked is rejected, *

but he honors those who fear Yahweh.

5 [4] He has sworn to do no wrong *

and does not take back his word.

6 [5] He does not give his money in hope of gain, *

nor does he take a bribe against the innocent.

7 [5] Whoever does these things *

shall never be overthrown.


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There are only five verses in Psalm 15. The NRSV confirms this. The Episcopal Church has taken it upon itself to change divine Scripture to meet whatever hidden agenda that have. They forget that Jesus says “Woe to those who run around changing things to suit their selfish needs.” [Not even one little dot over an i of one little cross of a t is allowed.] Also, twice the proper name “Yahweh” is written, which the NRSV [and all other translation services] mutate as “Lord.” These corrections have been made above.


In verse one David poses two questions. The first asks, “Yahweh who he will sojourn to your tent?” Here, the key word in translation is “yā·ḡūr,” which is rooted in the verb “guwr.” That word meant “to sojourn,” but the NRSV shows it as “may dwell.” To grasp the meaning of “sojourn,” rather than change the text to suit a personal agenda, it is important to recall the story of Laban being sent by Abraham to his homeland to find a wife for Isaac. That was a “temporary stay, which involved a trip from one place to another, then back. The return trip with Rebekah, was to enter into the “tent” of Sarah, where Isaac and Rebekah officially became married. From this story, one should see David being led divinely to ask, “Whose soul has been sent for by Yahweh, to agree to return and enter the tabernacle of holiness that marries a soul to Yahweh?”


The follow-up question then asks, “who he will dwell in mountain your sacredness?” Here, the Hebrew word “yiš·kōn” is written, which is rooted in the verb “shakan,” meaning “to settle down, abide, dwell.” The metaphor for Yahweh is “the mountain,” which denotes great size and lasting strength. The word translated as “sacredness” also mean “apartness,” where Yahweh is not “sacred.” His ”tabernacle” demands one’s soul be “apart” from its flesh’s influence [self-sacrifice in divine marriage, taking on the name of Yahweh], thereby led by an inner elohim that leads a soul-wife in the flesh to act righteously. In the use of “he will sojourn” and “he will dwell,” both constructs utilize the third-person masculine singular, where the masculine denotes an eternal spirit-angel-soul. This designation of “he” is then not gender specific to any flesh whatsoever, as no flesh can ever enter “the tabernacle of Yahweh.”


When this is seen, the focus placed on “apartments” and “sacredness” is then stated in verse two, as “him walking complete and him acting righteousness ; and speaks the truth , in his inner being .” Here, it is vital to understand that no human being – a soul animating a body of flesh – can will oneself [one’s soul] to ignore the worldly influences upon a body of flesh made from the earth [dust and clay]. The soul must attain the apartness of the flesh, which can only come from marrying the soul to Yahweh. That marriage brings forth an outpouring of His Spirit upon one’s soul, which bring this “sacredness” and ability to no longer sin. That then brings about the resurrection of Yahweh’s Son [Adam-Jesus] within one’s soul [twin souls, like Esau and Jacob in Rebekah’s womb]. The soul of Adam-Jesus then becomes the Lord over the soul and its body of flesh, forevermore forbidding it from sinning again. This is the “inner man” who “speaks the truth” and makes one “complete” [the meaning of “peace” – Hebrew “eiréné,” which properly means “wholeness”]. When a soul is joined with the soul of Yahweh elohim [Adam-Jesus], then it is found “walking righteously.” This makes “sacredness” be the equivalent of a Saint in the name of Jesus.


In verse three David was inspired to write [in literal English], “not he who slanders ׀ with his tongue , not he acts to his companion evil ; and a disgrace , not does he raise up against those near .” Here, the third-person masculine singular is stated four times, meaning this is not talking about a soul in a body of flesh [the feminine that marries eternal spirits – masculine]. This is then making a profound statement about the other type of marriage, where a soul becomes joined with a demon spirit. The vertical bar after “not he slanders” must be read as a point of pause, from which a soul is offered divine marriage to Yahweh and rejects it. Following the vertical bar is said, with his tongue,” which is a physical part of a body of flesh; however, the third-person masculine singular says rejecting divine marriage to Yahweh can then make a demon possess a soul and use the “tongue” of its minion as its voice. Rather than “speaking the truth,” a soul demonically possessed will speak lies. When I have translated “companion” and “those near,” the NRSV translates “friends” and “neighbor.”

When “lə·rê·‘ê·hū” (rooted in “rea”) is seen to mean “friend, companion, fellow” in the third-person masculine singular, this is a demon spirit in “companionship” with a soul, as both are of masculine essence as eternal entities. This becomes the key point that Jesus made about “Who is my neighbor?” where one has the choice to “slander” Yahweh or receive Him as His wife-soul. A demon spirt in possession of a soul will make its “companion” host “act evil.” The soul will be “disgraced” by the sins of the flesh it has become filthy from. A demonically led soul in the flesh will “lift up” its views against righteous living, by defending evil deeds as god-given [as humans, not true elohim] rights.


In the fourth verse written by David (which the Episcopal Church shows as verses four and five), mistranslation can become reason to see “those who fear Yahweh” as a statement that is not made. The whole of this verse is David singing out about the dangers that come from rejecting Yahweh and fearing submission to His guidance. The literal English translation of the whole of verse four states: “him despising ׀ in his eyes him rejecting and those fearful Yahweh he will become burdensome ; he swears to be evil , and not does change .


After the first statement made by a masculine singular participle that says, “he despising” is placed a vertical bar of pause. Another way of reading “despising” is “being careless.” This says a soul in the flesh will be warned by an inner voice (sub conscience) that tells one it is dangerous to proceed the way outer influences are leading. The third-person masculine singular construct that follows by indicating “in his eyes,” which is the soul possessing a body of flesh influenced by the physical sense of sight. To then “reject” the warning sent by a guardian angel is to “reject” Yahweh. This joins one’s soul-flesh with all “those fearful” of submission of self, to be totally controlled by Yahweh [Baptized clean of past sins and sent an inner Yahweh elohim to become one’s Lord]. This means “rejecting and being fearful of Yahweh” will make one’s soul become “burdened” or “weighed down” by a demon possessor. That becomes a demonic marriage, where one’s soul “swears” an oath to Satan, “to be evil.” Once such an “evil” marriage is made [a pact with the devil signed by one’s soul], then there is no hope for that soul to be saved from eternal damnation.


In the fifth verse, which the Episcopal Church presents as verses six and seven, the whole translates into literal English saying, “his money ׀ not he does put as his usury and a present above clean , not does he take his acting these , not will be shaken forever .” Here, the first word is the third-person masculine singular, where the soul has been sold into slavery. The “money” or “silver” received is the flesh; and, Satan may find bringing plenty of temporal profits into the soul-flesh as justifiable for making the soul sell itself so cheaply. A vertical bar of pause then makes one focus on the dowry paid to a husband by a daughter to be taken in marriage. No such payments are made to Satan – no “interest” or “usury” will make this arrangement pay greater rewards in the long run [eternity]. There is no payments made on one’s debts of past sins, nor future prevention of such debts incurred. The soul-flesh sold to Satan will then be found “acting” as Satan demands (like a puppet on a string), because everything promised is the illusion of the material realm. Nothing seen as a gain will remain when the flesh returned to the world of death and the soul is left to pay for mistakes made in a lost life.


As the accompanying Psalm to the Track 2 Old Testament reading from Genesis, where Abraham encountered the Trinity of Yahweh and invited that divine presence within his “tabernacle” [his flesh], this is David painting a clear picture of the dangers that happen to those lost souls who ask, “Yahweh who he will sojourn to your tent?” Those who question this offering of divine union (as opposed to demonic possession) are those Satan preys upon: those despising self-sacrifice, rejecting His proposal for divine marriage, fearing Yahweh would make life less fruitful for their financial portfolio. This is the danger the world so easily falls prey to. It is a bottomless pit one’s soul fall into.

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