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Psalm 49:1-11 - The wise die and the dull and stupid perish


1 Hear this, all you peoples; hearken, all you who dwell in the world, *

[2] you of high degree and low, rich and poor together.

2 [3] My mouth shall speak of wisdom, *

and my heart shall meditate on understanding.

3 [4] I will incline my ear to a proverb *

and set forth my riddle upon the harp.

4 [5] Why should I be afraid in evil days, *

when the wickedness of those at my heels surrounds me,

5 [6] The wickedness of those who put their trust in their goods, *

and boast of their great riches?

6 [7] We can never ransom ourselves, *

or deliver to lelohim the price of our life;

7 [8] For the ransom of our life is so great, *

that we should never have enough to pay it,

8 [9] In order to live for ever and ever, *

and never see the grave.

9 [10] For we see that the wise die also; like the dull and stupid they perish *

and leave their wealth to those who come after them.

10 [11] Their graves shall be their homes for ever, their dwelling places from generation to generation, *

though they call the lands after their own names.

11 [12] Even though honored, they cannot live forever; *

they are like the beasts that perish.


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This is another of the Psalms of David that sings an ode to the “sons of Korah,” who did evil, were cent beneath the earth but never died. This introduction lets one know that there should be found some focus on evil, which acts as the “sons of Korah” acted against Moses and Aaron.


In verse one, the declaration for “all people … who dwell in the world” must not be seen as some global announcement that what follows is important for everyone to realize. If one does not understand that “all people” are souls in bodies of flesh, where it is that soul that “dwells in the body” that has a limited “duration” [alternate translation of “ḥā·leḏ”], then one will not see all the verses that follow as speaking of the salvation of that soul, in one’s “lifetime” [accepted implication of “ḥā·leḏ”].


The verse presented above as the continuation of verse one is actually verse two. The paraphrase above completely misses the truth of that stated. Verse two sings of “my son Adam also son man”. The two are “together.” It combines the “rich” and the “poor.” This is a statement that the importance that “all people … who dwell” in bodies of temporal flesh must know is divine possession. One’s soul is incomplete without the soul of Adam [a.k.a. Jesus] merged within one’s soul, becoming its Lord. This duality is only possible after one’s soul has married Yahweh, becoming His Spiritual wife, in whose soul is resurrected His Son’s soul.


Verse three becomes the key verse that makes this Psalm 49 be a companion to the Track 2 selections from Ecclesiastes. In that Book of Wisdom, Solomon wrote of “wisdom” being an exercise that brought “despair” to the “heart” – one’s “inner man” or “soul.” In verse three, David is singing that divine possession by Adam’s soul will make one’s “mouth speak wisdom,” while “meditation in one’s heart will bring understanding” of that “wisdom.” The “understanding” was stated by Solomon as the “works of Adam for wisdom, knowledge, and skills.” The word translated as “understanding” also implies “skill.”


In verse four, David sang of “inclining a proverb,” where this means his mind will be able to “stretch out” the meaning of a “parable,” so it is fully understood. It is this inner understanding that will then become the lyrics of his divinely inspired songs, where David was told to write words with multiple translations possible, where the “riddle” is being led to see the truth intended. This would then be placed to music on the “harp.” Like many songs where the lyrics lead one to thing they sing one meaning, the truth is a hidden meaning that requires deeper thought.


In verse five the actual translation has David asking, “what will I fear in the days of evil?” Rather than seeing this as “evil days,” the aspect of “in the days” must be realized as the time when the light of truth [Solomon’s “toil in the sun”] shines brightly. Evil can only exist in the world, but it is “feared” due to its darkness or the absence of light [Solomon’s “night”]. The question is then relative to being able to see the evil that exists and not be influenced by its tricks and ploys. This ability to see evil as it is keeps its “iniquity surrounding the feet,” not the head or heart.


Verse six then points out the lures of evil, which is measured in material objects and things. Those who “put their trust in their wealth” – be it coins, power of position, the support of men paid to do one’s battles, et al – will have no such assistance accompany their souls to

, where only souls and spirits are allowed. This element of “trust” is then misplaced beliefs, which fall well short of true faith. When Yahweh is the only one who will hear what values their soul brought with them to Judgment, bragging about riches left behind will be strikes against one’s soul.


Verse seven is then David setting the foundation of Jesus telling the parable about poor Lazarus and the rich man. The soul of the rich man made requests to Father Abraham to send Lazarus to warn his brothers to change their ways; but that request was denied. In this verse, where David said, “brother not to redeem or ransom nor give the elohim as payment,” says one who has married Yahweh and become a soul resurrected with Yahweh’s Son (his “brother” within) cannot save anyone else, simply by having oneself been saved by his or her Yahweh elohim. In this way, believing in Jesus as most holy will do nothing to save one’s soul, because one’s soul must be reborn as Jesus, so one’s soul goes to Judgment before Yahweh as His Son. Seeing physical Jesus as a form of wealth or a valuable coin to hang around one’s neck while alive in the flesh will mean that external Jesus will be left behind, just like coins of gold or silver.


Verse eight says the “cost for redemption” is high. Saying what one has been told to say (a vow of belief, without the personal experience that generates true faith) is a lazy approach to salvation. It speaks out of one side of the mouth, while the other side still speaks as a filthy sinner. This verse says the price of “redemption” is the complete cessation of evil deeds; and, that can only be done by one’s soul having married Yahweh and had His Son’s soul resurrected within one’s soul. It is that personal experience of Adam-Jesus – as one’s Lord over the soul in flesh – that creates true faith, which ceases all deeds of evil forevermore.


Verse nine then confirms that this ceasing is evil deeds, as the amount of evil deeds still in need of redemption at the time of death is how one’s soul will be judged. Without a saving soul [“Jesus” means “Yah[weh] Saves”] to erase all debts of sin from the soul, itself an eternal entity that will live on forever, a filthy dirty soul will be judged as unworthy of eternal life with Yahweh. It will then be judged to return to the “pit,” where that is metaphor for the “grave” of death, where the “grave” or “pit” is a hole in the earth [metaphor for “flesh”]. An eternal soul will then be returned to the earth – the realm of dead matter – until it becomes so sinful it is eternally condemned or it finds the only escape from the prison of “the pit” is marriage to Yahweh and doing the deeds of goodness, as the Son of Yahweh reborn.


In verse ten, David uses the same “wise men” and “fools” as did Solomon in Ecclesiastes, where David saw both as failures, whose souls were sold for “wealth” that others would inherit when they died. Solomon say the “wise” as the elite of the earth, who gained that physical status by worshiping the goddess of wisdom. He saw a soul that would reject worship to an earthly elohim [a demon spirit] as the ”fool,” but either way the view was from the perspective of the demon, who did not know which soul would be available next. All would die. Therefore, David sang of the fleeting nature of a worldly existence; so, to not do the deeds necessary to escape “the pit,” whether “wise man” of “fool,” the results were the same.


Verse eleven then can be seen as an deeper view of “the pit” or “the grave.” It is a reflection of the earth, of which a body of flesh is made. David wrote (literally translated into English): “their inward parts their houses,” which must be read as metaphor for a soul (“inward parts”) being “housed” in a body of flesh or in heaven (the “house” of Yahweh, where a room is prepared). To then say this arrangement is “forever” says a soul has to decide which “house” it will choose – either hell (“the pit” of earth) or heaven (the spiritual realm of Yahweh). To then sing “their dwelling places for all generations they call after their own names on land,” says it all depends on whose “name” they will choose in spiritual marriage. The Hebrew word translating as “and all generations” means self-“generations,” not a statement of lineage. This then projects a repetition of reincarnations (re-“generations”) into the dust and clay of “the ground.” The “name” of importance is self or the elohim that will lord over one’s soul, leading it to do evil deeds. Only by marrying Yahweh and taking His “name” in divine union, becoming the “name” of His Son resurrected can one choose to be “dwelling” in a spiritual eternity of love with Yahweh.


Verse twelve then sings that a “man without honor will perish like the animals,” which can also be read as “a man with honor does not perish like the animals” (an enigmatic statement). The key to reading this is to determine what emphasis the “not” takes hold of. Both are true. One says a soul has become an “honor” to Yahweh, as His wife, giving rebirth to His Son’s soul. That “honor” will bring everlasting life, where the soul will never “perish.” On the other hand, the “not” is a rejection of that “honor,” so one’s soul is nothing more than a “beast” of the field, due to live and die, then repeat … forever.

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