Psalm 3 with footnotes
1. A serenade1 to2 Beloved3 in his fleeing from the faces of Father-Of-Peace4 his son.
2. Yehovah! 5 How many are my tribulators! 6 Many are arising7 upon8 me!
3. Many are saying to my being,9 “Her10 Salvation11 is not for him10 via Gods!” 12 Cast-up! 13
4. “And Thou, Yehovah, art a shield14 for my sake–my importance15 and the elevator of my head! 16
5. My voice is unto Yehovah! I will call. And He answered17 me from the mountain of His holy-[One]!” 18 Cast-up! 13
6. I–I19 laid down. And I slept. I awoke because Yehovah sustained me.20
7. I will not fear from myriads21 of a people who have set themselves around upon22 me.
8. Arise,23 Yehovah! Save me, my Gods! For Thou struck all my enemies, jaw! 24 Thou broke teeth25 of culpable-[ones]! 26
9. To Yehovah is the Salvation! Thy blessing27 is upon Thy people!” 28 Cast-up! 13
NOTE: Some footnote topics cover numerous texts. They have been recorded, and will be copied into documents discussing those topics. If you see footnote repetition from one text to another, this will explain why.
1 A Serenade is a story in song that tells of a person’s acts. While serenades can be mythical, Biblical serenades are never mythical, giving infallible information in their stories. Biblical serenades are nearly always future events, recorded as if they have already occurred.
2 To indicates possession. This serenade was prophetically given to David to give to Israel and to all readers.
3 David literally means beloved, but comes from a root supposedly meaning to boil. It is more like a lover, showing intense passion (not necessarily bad if the relationship is appropriate).
4 Literally rendering names is very important. Biblical ‘mysteries’ (things that are solvable in the Bible, but are usually unknown because most readers haven’t considered) can be solved using name meanings.
5 Yehovah is a contraction (abbreviation) of the three tenses of the Hebrew verb, to be:
He will be, He is, He was
Yēhēyĕh+Hōvĕh+Häyäh
Take just the bold letters (if your program allows you to see bold), and you will have
Yĕhōväh
which is the correct pronunciation of His Name, and which means He will be, is, was. This also defines part of His Character (changelessness) and existence status (He always was, is and always will be).
6 A tribulator is one who puts others into a squeeze (like in the expression, ‘putting the squeeze on’ someone). One who is suffering tribulation is under continuous pressure to live and do what is not pleasant (like run, hide, withstand terrible treatment or die, etc.). While persecution can be intermittent, tribulation continues day and night until it ends.
7 Arising or standing takes on a particular flavour in the Bible. The word is a childism, an expression that a child can best understand. When two are on the floor and playing together, they are equal in some ways. When one of the two (like an adult) stands up, the differences become apparent. Whoever stands up against another is attempting to (or succeeding in) being victorious over the other(s).
8 The English language would normally use against instead of upon, but this lessens the intensity. The idea of upon shows direct physical attack.
9 The being comprises the body, soul and spirit. It refers to all three in some texts, to two of the three in other texts, and mainly to only one of the three in a few texts. Most translators thought it primarily referred to the soul, but another Hebrew word covers just the true soul alone. This word being is like that used in English in the expression, “She is a human being.” It is not akin to being in the expression, “He challenged my existence and argued against my being.” The being comprises a person (and locations that the Bible shows are alive, as well as animals).
The being in this case is treated almost as a separate entity from the speaker! This is intentional (on Yehovah’s part).
10 Can you identify the objects of these pronouns? I will give one clue: being is feminine.
11 Salvation is usually feminine in the Bible. It is spelled the same as Yeshua’s Name except for the letter hey on the end that makes it feminine.
12 Elohim means gods. When Elohim refers to Yehovah, it is describing Him as being all the true Gods there are. He is God of the mountains, God of the heavens, God of the seas, God of fruitfulness, God of justice, etc. The word is still plural, but normally demands a singular verb. When Elohim refers to false gods, it can also take a singular verb (when those referring to elohim are speaking of their gods), but often takes plural verb forms.
I have used Gods instead of gods in this texts because the bad guys seem to be referring to the living Gods Who will be bringing tribulation against the Jews first. If you do not agree, just change the capital G to a small letter.
13 Selah literally means cast-up, referring to mounting road base up for highway building. Highways are built higher than the surrounding lands so that they will not easily be washed out during heavy rains. Readers have usually not considered the importance of highways in the End Times (a great mistake!). Yehovah will conduct many back to Mount Zion, routing them over highways He has prepared. Selah texts (highway texts) give vital information to returners so that they can survive on the way.
14 This word has been made famous in ‘Mogan David’, mogan meaning shield. I do not doubt the literalness of texts. Yehovah will be a shield (like the ‘force field’ made famous in ‘Lost in Space’). This is demonstrated in Psalm 23 when Yehovah prepares a table for the sheep in the presence of his enemies. They can see the sheep and the table, but cannot touch either.
15 Glory means weight or importance. Its use is exactly like the English idiom, “Man, that’s heavy!” used by Hippies, and showing that something was important.
16 Elevating the head is a ‘childism’. When children become upset or sad, they lower their heads. When they are happy, they tend to look up (because adults are taller than they are). Texts use ‘childisms’ all the time.
17 Answered is past-tense because it shows result. In the Hebrew language, when a past-tense action follows a future-tense act, it is because it will certainly follow once the future act is done. For example, one might say in English, “I will go to the store, and I will pick up some bread.” Biblical Hebrew would word it, “I will go to the store, and I have picked up some bread.” This construction shows certainty that the past-tense action will follow the future-tense action.
18 (Technical Explanation) Translators ignored the Hebrew construction of a noun followed by an adjective with a connected pronominal ending, choosing to render it as if it were a noun with a pronominal ending followed by an adjective. This ignores Biblical Hebrew grammar rules. The adjective that has a pronominal ending becomes a nominal adjective (an adjective that behaves as a noun). An English example of this is the adjective green. “The grass was green.” Yet it can become as a noun: “They golfed on the green.” I maintain that the two following examples greatly differ:
His Holy mountain
Mountain of His Holy-[one]
The first describes who owns the holy mountain. The second shows that the holy one that he owns in turn owns the mountain.
I do not know why translators have traditionally ignored the Hebrew grammar. I refuse to ignore what I see in the Hebrew. I believe that the Word of God (in the original manuscripts) is infallible. Why should I ignore anything?
19 Translators almost always ignored doubled pronouns. I do not ignore these; they add thrust to texts.
20 These footnotes are not designed to explain texts or to ask questions and propose answers. I will ask you this, however: what is the big deal about the speaker laying down, sleeping and awakening?
21 Myriads is constructed of the Hebrew word multiplied, but doubled (thus, double multiplied).
22 If you desire to know the identity of the speaker, try taking upon literally.
23 (Technical Explanation) Imperative forms often have what Gesenius (a lexicographer) called a hey paragogic, the letter hey that was added for beauty or sound, but had no meaning. I do not agree with this ‘frill’ explanation. I maintain that Yehovah put letters where He desired, but always for purpose. The letter hey on the end is normally an indication of the feminine gender or a feminine pronoun. The form Koomah used in this verse looks like the feminine imperative, as if Yehovah were feminine in gender. The next verb uses the masculine imperative, however: “Save {masc.} me, Elohim!” While Yehovah is ultimately neither feminine nor masculine, He made man in His image, and He made man masculine and feminine in gender. Aspects of Yehovah are in the feminine gender. Wisdom, Who is the Messiah, is feminine throughout the Bible (she is especially featured in Proverbs). I propose that the feminine imperative is being used in this verse to focus on some character of Yehovah Who will arise at this time. The Spirit of Yehovah is sometimes feminine in gender.
24 One would say “on the jaw” in English. The Hebrew just directs the reader to the target.
25 “Thou broke teeth” would indicate some teeth in English, but the Hebrew does not necessarily indicate only some in this construction.
26 Culpable indicates guilt/responsibility for an act (usually bad) at any level of guilt. A person who spills sugar is culpable of spilling sugar; a person who murders thousands is culpable of murdering thousands. Culpability does not indicate intensity. Folks who actually murder others are culpable; folks who could have rescued some who were murdered, but didn’t, are also culpable.
27 Blessing has knee built into it. Some Biblical, Godly fathers had their sons kneel before them. They laid hands on their sons’ heads. They prophesied over them. These prophecies (most good, some bad) were called kneelings (blessings). They are also invokings, since they prophetically invoke (call in) Yehovah to act.
28 What are the implications of Yehovah’s blessing being upon His people?