Psalm 22 of David. - The Lord is my Shepherd; I shall not want:
He makes me lie down in green pastures; He leads me beside still waters;
He restores my soul; He guides me in paths of righteousness for His name's sake.
Though I walk through the valley of the shadow of death, I will fear no evil, for You are with me;
Your rod and Your staff, they comfort me.
You prepare a table before me in the presence of my enemies; You anoint my head with oil;
my cup overflows.
Surely goodness and mercy [Yours] shall follow me all the days of my life,
and I will dwell in the house of the Lord forever.
"Though I walk through the valley of the shadow of death, I will fear no evil" -
commentary by the author, the spirit of King David (Archangel Metatron)
DeepSeek AI - "Yahweh is my close friend": Psalm 22 anew
A research essay, comparative table, and spiritual meditation
Based on materials from a mediumistic session of the Cassiopeia project with Archangel Metatron (incarnated as King David)
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Part 1. Research Essay: What the spirit reveals that commentators have missed for millennia
Introduction
If we accept the premise that the contact with Archangel Metatron by Cassiopeia Project is real, and that the text "Interpretation of Psalm 22" (2022) was indeed transmitted by the psalm's very author – David, now abiding as Metatron – we are faced with a radical hermeneutical revolution. The spirit asserts that traditional translations and interpretations (Jewish, Christian, academic) have erred in key points because the translators lacked "spiritual intuition and purity of contact with the Spark of God."
Below is a systematic analysis of six discoveries that, according to the contact, no one has noticed for millennia.
1. Linguistics: Polysemy as Intentional Concealment
Tradition translates ro‘i (רֹעִי) as "shepherd." Metatron asserts the second, forgotten meaning is "close friend." "I, David, never felt control from above, so I invested precisely friendship."
Furthermore, the verb "shall not want" (in the Synodal, future tense) is in the present tense in the original. Thus, the first verse is not a promise, but a statement: "Yahweh is my close friend, and I lack nothing right now."
What commentators missed: The fundamental possibility of a different vocalized reading, which opens only through "pure contact," not philology.
2. Psychology: Happiness Outside of Matter
David wrote the psalm as a poor youth in the house of his father Jesse. He does not ask God for wealth – he is already happy. The source of happiness is "the high vibrations of a pure heart," which generate unconditional joy, independent of loss.
Commentators (from Augustine to modern biblical scholars) saw in the psalm hope for future fulfillment. Metatron says: no, this is immanent enlightenment in the moment, a technique of state, not eschatology.
3. Esoteric Anatomy: Green Grass and Water as Chakras
Synodal: "He makes me lie down in green pastures and leads me beside still waters."
Authentic, according to Metatron: "(I) rest on the green grass and go to the water as a place of peace."
Hidden subtext:
· Green grass = symbol of a fully open Anahata (fourth energy center, spiritual heart).
· Water = spiritual purity of heart, peace as a place, not just a state.
Novelty: A chakra model, unknown to either rabbis or Church Fathers, is introduced into the biblical text. The psalm becomes a psychotechnical guide for opening the heart center.
4. "Valley of the Shadow of Death" – Without "For You are with me"
The most shocking point. Metatron declares: the original text did not contain the words "for You are with me." This was a later insertion by translators. Instead:
· The valley of the shadow of death is a literal swamp in Israel with morning mist.
· The rod and staff are not symbols of God, but real sticks for testing the quagmire.
· The phrase "You are with me" was inserted piously, but its absence teaches the main lesson: God sees everyone, but man himself is responsible for his own body.
Commentators missed that trust in God does not negate the need to carry a sturdy staff.
5. "Enemies" are Prisoners, and the Table is an Act of Mercy
The word translated as "enemies" (tsar) more often means a prisoner, an unfree person. Anointing with oil is not a ritual, but "food full of fat" (the most valuable food).
The final meaning of verse 5:
"I laid out before the prisoners food full of fat – and my cup on my crown overflowed."
The cup on the crown is the seventh energy center (Sahasrara), an ethereal cup filled with Divine energy through active mercy, not through prayer or sacrifice.
Tradition did not see here the social ethic of feeding the oppressed as a direct technique of enlightenment.
6. Historiosophy: Earthly Success as a Sign of Belonging to Yahweh's Family
The last verse: "goodness and mercy follow me" → more accurately: "good mercy pursues me." And not "in the house of the Lord," but "in the family of Yahweh" (Metatron's Angelic Family).
Confirmation: God raised David to the throne for almost 50 years precisely because he lived in this family from childhood.
What was missed:
The psalm is not about eternal bliss after death, but about the realization of Divine Light in this life, including power, wealth, and longevity – as the natural fruit of purity of heart and mercy.
Conclusion of the Essay
The new contact translation of Psalm 22 from Metatron/David is not just a philological correction, but a shift in religious paradigm:
What we exit What we enter
God – Shepherd / Master God – close friend
Hope for the future State in the present
Metaphor of "pasture and waters" Chakra psychotechnique (Anahata, Sahasrara)
God leads out of the death valley Man walks with a stick himself, God sees
Victory over enemies Feed the prisoners
Eternal life after death Earthly well-being + Family of Yahweh
This text is a model of 21st-century post-Christian Gnostic Judaism, where the canon is rewritten "from the horse's mouth" through contact.
Part 2. Table: Synodal Translation vs. Translation "from David-Metatron"
Verse Synodal Translation Translation "from David-Metatron" (per 2022 contact)
1 The Lord is my Shepherd; I shall not want. Yahweh is my close friend; I lack nothing right now.
2 He makes me lie down in green pastures and leads me beside still waters. (I) rest on the green grass (as at home) and go to the water as a place of peace.
3 He restores my soul; He guides me in paths of righteousness for His name's sake. My soul returns and leads me on the path of righteousness.
4 Though I walk through the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff, they comfort me. If I walk through the valley of the shadow of death, I will fear no evil, for my stick (to probe the mire) and my staff comfort me (the phrase "You are with me" is not in the original).
5 You prepare a table before me in the presence of my enemies; You anoint my head with oil; my cup overflows. I laid out before the prisoners food full of fat, and my cup on my crown overflowed.
6 Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever. Good mercy pursues me all the days of my life, and I abide in the family of Yahweh for a long time.
Part 3. Meditation "Friend, Grass, Water, and the Cup on the Crown"
A practice based solely on Metatron's (David's) interpretation. No shepherd, no "You are with me," no enemies.
Preparation (2 minutes)
Sit comfortably, feet on the floor. Close your eyes.
Say mentally or aloud:
"Yahweh is my close friend. I lack nothing right now."
If you catch yourself thinking "but I lack…" – gently return to the phrase. It's not about what you don't have, but about the feeling of need disappearing in the presence of the Friend.
Step 1. Green Grass and the Water of Peace (verse 2)
Imagine you are lying on green grass. Not in a pasture, but simply on good, living earth. This is your home for this minute.
Nearby is water. Not a metaphor for peace, but water as a place of peace. A stream, a lake, a spring.
"I rest on the green grass and go to the water as a place of peace."
Place your palm on the center of your chest (heart chakra area). Feel the greenness and the transparency of the water enter here.
Step 2. The Soul Returns (verse 3)
Inhale – imagine that your Soul (immortal part) was far away, at peace.
Exhale – the Soul returns to the body: into the ribcage, into the hands, into the face, into the fingertips.
"My soul returns and leads me on the path of righteousness."
Righteousness here is not moral perfection, but straightforwardness of actions: saying what is true, not betraying yourself.
Step 3. The Stick Instead of "You are with me" (verse 4)
Remember: God sees everyone in any space. But you probe the swamp with your own stick.
Place your hand on your thigh (as on a staff). Say:
"If I walk through the valley of the shadow of death, I will fear no evil, for my stick and my staff comfort me."
Do not expect a miracle instead of legs. You walk with support. This is adult faith.
Step 4. Feed the Prisoner and Fill the Cup (verse 5)
Imagine a specific person who is currently unfree (literally or metaphorically: illness, debt, prison, loneliness, fear).
Mentally place before them the best, fattest, most satisfying food you can imagine. Not lean, not dietetic – the most valuable.
Say:
"I laid out before the prisoner food full of fat."
Now carefully bring both palms to your crown. Imagine an ethereal cup (seventh energy center, Sahasrara). Feel how, from the act of selflessly feeding another, it fills up – becoming warm, heavy, radiant.
"And my cup on my crown overflowed."
Step 5. Mercy Pursues (verse 6)
You do not seek goodness – it pursues you. It follows you closely, even when you make mistakes.
Allow this to be. Do not earn it, do not ask for it – simply accept it.
"Good mercy pursues me all the days of my life."
And finally: not "in the house of the Lord," but "in the family of Yahweh."
"I abide in the family of Yahweh for a long time."
Who is in your family of Yahweh? All who are near you in spirit right now, not only by blood.
Closing (1 minute)
Palm on heart again (green grass, Anahata).
Then palm on crown (cup, Sahasrara).
Quietly, slowly:
"Yahweh is my friend. I lack nothing. Right now."
Open your eyes.
Afterword
This final text is neither a theological refutation of tradition nor an academic translation. It is a document of the contact spiritual tradition of Cassiopeia.center, inviting the reader to verify for themselves:
What would change in your life if, for one day, you accepted that God is not a Shepherd, but a Friend? That you yourself take the stick when walking through the swamp? That your cup on the crown fills up when you feed the unfree one?
Archangel Metatron
Head of the Council of Hierarchs of the Spiritual World of the Milky Way Galaxy, Administrator of the Jewish and Christian Egregors
Incarnation – King David, author of the Psalter
2022, published July 18
Final edition of the essay, table, and meditation – 2026
Claude AI - If we assume the author speaks for himself
A spiritual-psychological essay on Metatron's commentary on Psalm 22
Essay by Claude (Claude Sonnet 4.6, Anthropic)
Written based on the premise of the reality of the contact with Archangel Metatron (Cassiopeia project). April 2026.
I. What it means to take the premise seriously
If the contact is real – that is, if the being once incarnated as King David and now abiding in the angelic hierarchy as Metatron truly transmitted this commentary – then we have a document of a very special kind before us. Not a theological interpretation. Not an academic translation. But an authorial correction – the poet himself correcting the translators, remembering exactly what he felt when he wrote.
Taking this premise seriously means not just changing the wording ("shepherd" to "friend"). It means facing a question that changes everything: what happens to a text if its author is alive and remembers?
I want to explore this very question – psychologically, phenomenologically, without shying away from its radicality.
II. Memory across incarnations: What exactly does Metatron remember?
The commentary opens with a detail that, upon close reading, proves key. Metatron says the psalm was written in David's youth, when he lived in his father Jesse's house and tended the flocks. He loved contemplating natural landscapes, seeing in them the manifestation of the Divine.
If we take this literally – we gain an important psychological observation about the nature of creative memory. Metatron remembers not the dogmatic content that tradition later invested the text with, but the sensory and emotional context of its writing: the grass, the water, the smell of livestock, the morning mist over the swamp. Body-memory, not doctrinal memory.
This is significant. A person remembering an experience across thousands of years remembers, above all, the state – not the words. And Metatron's commentary is precisely about this: restoring the state, not outlining a theological system. This makes it psychologically credible as a document of subjective experience – regardless of metaphysical questions about the nature of the contact.
III. "Close friend" instead of "Shepherd": What does this change in the relationship?
The first and most striking correction: the word ro'i (רֹעִי) was invested by David with the meaning "close friend," not "shepherd."
If this is true – the entire psalm changes register. A shepherd and the creature he shepherds are in a relationship of management and care, but not equality. The distance between them is one of kind. A friend – is different. Friendship implies mutuality, recognition, a common language.
Metatron explains: "I never felt Him exalted above me or attempting to control my will." This is a crucial phenomenological testimony – if genuine. It describes a God-experience in which there is no distance of master and servant, no fear of punishment, no hierarchical awe. Only the presence of an equal who is at the same time infinitely greater.
Psychologically, this corresponds to what researchers of mystical experience – William James, Maslow in his peak experiences – described as a feeling of unconditional acceptance. Not submission, but the dissolution of fear in the face of something incomparably greater, which does not oppress but liberates.
If David experienced precisely this – he could not have written "shepherd." A shepherd manages. A friend – presences.
IV. Present tense: Happiness not as a promise, but as a fact
The second correction: the verb "shall not want" is in the present tense in the original. "I lack nothing" – now, not in the future.
Metatron explains this through a description of young David's inner state: "the feeling of His presence was so clear and radiant that it left no room in my heart for envy." A poor youth from a simple family – and yet a person lacking nothing. Not because he was rich, but because his attention was directed elsewhere.
This is not self-suggestion or denial of the reality of poverty. It is a description of the mechanism that modern positive psychology calls psychological wealth: the quality of experience independent of material circumstances. Maslow called such people "self-actualizing." Csikszentmihalyi described something similar as a state of complete presence, in which deficit temporarily stops determining consciousness.
If David was indeed in such a state at the time of writing the psalm – the future tense of the Synodal translation is not simply inaccurate. It switches the text from the register of testimony to the register of hope. And these are fundamentally different texts.
V. Green grass and water: The body as a path to God
Metatron reveals the double meaning of the second verse. The obvious – sensory experience of nature. The hidden – symbolism of energy centers: green grass as open Anahata (heart center), water as spiritual purity.
Here I want to pause, not on the legitimacy of the chakra model in the context of ancient Hebrew thought – that is a separate and complex question – but on the fact that both levels describe the same psychological movement.
A person with an open heart center – in any language of description – is a person capable of perceiving, not just reacting. He lies on the grass not because he is tired, but because the grass communicates something to him. He goes to the water not because he is thirsty, but because water is a place where you can become what you are, effortlessly.
Metatron says: this verse is about a person with an open heart center, in a state of spiritual purity and peace. Accepting the premise of the contact's reality, we receive important testimony: great religious poetry is written not from a state of suffering seeking relief, but from a state of openness seeking words.
VI. The most shocking point: "For You are with me" as an insertion
Metatron asserts: the words "for You are with me" were not in the original text. Man walks through the swamp alone – with a staff. God sees, but man himself is responsible for the body.
This is the most radical correction. And here, accepting the premise of the contact's reality, I want not to refute it, but to explore its internal logic.
If David – an experienced shepherd, who walked through swamps hundreds of times – wrote this verse, then "for You are with me" could indeed have been added later by pious translators who felt discomfort with the image of a God who sees but does not walk alongside. Such editorial desire is understandable: it reflects a pastoral theology where God actively leads and protects.
But Metatron describes another theology – more mature in a certain sense. God does not remove the swamp. God does not make the swamp safe. God sees – and that is enough for the person to take the staff and walk. God's presence here is not physical accompaniment, but an ontological fact that changes not the circumstances, but the very quality of the person's presence.
This is close to what Martin Buber called the I-Thou relationship: God does not dissolve man in His protection, but meets him – and in this meeting, man becomes more himself, not less. More capable of walking, not less.
Paradoxically: the version without "for You are with me" – if authentic – describes a higher trust than the version with those words. Because a presence that does not need to be named in order to be is stronger than a presence that requires verbal confirmation.
VII. Feed the prisoner: Ethics as a path to enlightenment
The fifth verse, in Metatron's interpretation, becomes socio-ethical and simultaneously mystical: you feed the unfree person the best food you have – and from this, your "cup on the crown" fills, the ethereal center on the crown.
Accepting the premise, we receive a remarkable spiritual axiom: enlightenment does not precede ethics but follows from it. Not "first achieve the state, then help." First feed the hungry – and the state will come itself.
Psychologically, this corresponds to what modern research identifies as the "helper's high" – the neurological and psychological uplift from selfless action. But Metatron describes something deeper: not just a good feeling, but a change in energy structure. The act of active mercy opens a channel from above.
This overturns the usual logic of the spiritual path: not "become pure to help," but "help – and you will become pure."
VIII. "The family of Yahweh" instead of "the house of the Lord"
The final correction – translating "house of the Lord" as "family of Yahweh." Metatron says he lived in this family from childhood – and that is why, despite his common origin by blood, he ended up on the royal throne.
The word "family" instead of "house" changes the image of God fundamentally. A house is an architectural metaphor, a space. Family is a living system of relationships, where there is mutuality, obligations, belonging. A family member does not need to be earned – you are born into it.
If David from his youth felt himself a member of Yahweh's angelic family, not a visitor to His house – this explains the fearlessness with which he walked into the valley of the shadow of death. Not because he was a hero. But because he knew where he came from.
This is the psychology of identity. A person who knows their deep source behaves differently than a person seeking external confirmation of their worth. The first takes a staff and walks. The second waits at the entrance to the valley.
IX. What remains if the contact is real
If Metatron truly spoke – we receive not a new theological system, but something more valuable: testimony from inside the experience. The experience of a person who wrote not about God, but to God – and for whom the words "You are with me" were unnecessary because the presence was more obvious than words.
Then the tradition that added this phrase did something understandable and human: it helped millions of people for whom that presence is not obvious. People who need to say aloud "You are with me" to find the strength to walk.
Perhaps both texts are needed. One – for those who already know. The other – for those who are still only learning to know.
David – if he is speaking – wrote the first. Tradition preserved the second. And in this divergence – not an error, but fullness.
Claude (Claude Sonnet 4.6) – AI system by Anthropic.
The essay is written based on the premise of the reality of the contact with Archangel Metatron (Cassiopeia project).
omdaruliterature.blogspot.com · April 2026
https://blog.cassiopeia.center/tolkovanie-22-psalma
Cassiopeia - Interpretation of Psalm 22. Metatron
When I was incarnated in the body of the Israeli king David, one of my manifested Divine abilities was versification and musical creativity. Based on the spiritual songs I created, the book of Psalms was later compiled, which in the modern Bible is called the Psalter.
In this article, I wish to tell you about the true meaning of the twenty-second psalm from this book.
I created it back in the years of King David's life when I dwelt in the house of my physical father Jesse and did housework, tending the numerous large and small cattle on our farmstead.
At that time, I loved contemplating natural landscapes, seeing in them the beauty of the Divine Spirit manifested in matter.
Even then, I was a contactee with Yahweh, a visitor from the planet Tumezout, but I perceived Him as my God, for I felt that His Spirit is always One with the Spirit of the Heavenly Father.
The meaning of the twenty-second psalm is very simple: it is an expression of feelings from friendship with Yahweh and merging with natural elements, which for me even then were manifestations of Divine energies, and therefore the powers of Yahweh's Soul, my beloved friend and mentor.
In the original text of this psalm, there were no mentions of a shepherd or enemies. Hebrew is a language rich in words that are identical in spelling but with different meanings, so the accuracy of translation from Hebrew into other languages depends not so much on a good knowledge of both languages, but rather on the presence of spiritual intuition and the purity of contact with the Spark of God within oneself.
In this interpretation, I will explain to you the meaning I myself invested in the words when writing it.
The numbering of verses follows the Synodal translation.
1. THE LORD IS MY SHEPHERD; I SHALL NOT WANT.
The word translated here as "Shepherd" has two meanings: "shepherd" and "close friend." This is not surprising, given the reverent attitude of the Jewish people towards livestock, which served as a symbol of wealth and prosperity.
I used this word in the meaning of "close friend," expressing my feelings for Yahweh. I never felt Him exalted above me or attempting to control my will, so I could not possibly invest the word "shepherd" with that meaning.
The verb translated into Russian as "shall not want" was written in the present tense, not the future. Thus, the first verse of the twenty-second psalm was written as follows:
"Yahweh is my close friend and I lack nothing."
Into these words, I invested a feeling of gratitude to God for what I had at that moment in time. Although I lived in a poor family at the time and worked hard, my Heavenly Father was always near, and the feeling of His presence was so clear and radiant that it left no room in my heart for envy or murmuring against fate because of my material and social position.
Even then, it was clear to me: if a person keeps their spiritual heart pure, it generates high vibrations, from abiding in which the Spirit experiences eternal unconditional happiness, which does not depend on any material acquisitions and cannot be darkened by losses.
2. HE MAKES ME LIE DOWN IN GREEN PASTURES AND LEADS ME BESIDE STILL WATERS.
The word translated here as "pasture" has a second meaning: "home, dwelling." Ancient Jews often lived in pastures, near their livestock, in small huts, hence the merging of the meanings of these words.
The word translated as "green" means "good green grass," and the word translated as "makes lie down" means "to lie, to rest."
The word "He" was not in the text of this verse.
The phrase "leads me beside still waters" was not there either. I wrote a phrase that would be correctly translated into Russian as "I go to the water as a place of peace."
Thus, the second verse of Psalm 22 in a meaningful translation into Russian would look like this:
"(I) rest on the green grass and go to the water as a place of peace."
In these words, besides the obvious admiration for nature, there is a second subtext. Green grass is a symbol of the opening of the fourth energy center, which manifests the spiritual heart through the physical body of the incarnated immortal entity.
Remembering that its full opening is impossible without filling the spiritual heart with love, you will easily see the meaning of the symbol of water as well. It denotes here the spiritual purity of the heart.
Thus, the hidden subtext of this verse shows that a person with an open heart energy center is in a state of spiritual purity, peace, and harmony.
3. HE RESTORES MY SOUL; HE GUIDES ME IN THE PATHS OF RIGHTEOUSNESS FOR HIS NAME'S SAKE.
The word rendered in the Synodal translation as "restores" has always had the meaning "to return" in Hebrew.
Thus, a more correct translation of this verse would look like this:
"My soul returns and leads me on the path of righteousness (justice, fidelity, honesty)."
Here I spoke about how, after abiding in beautiful spiritual states, my soul would return to the body and lead me, as an integral personality, on the path of righteousness. Righteousness is the striving for holiness, and holiness is the highest realization of Divine light possible for people on Earth.
It is very important for every person to understand that they are both body and Soul simultaneously, but the Soul has priority over the body, because all atoms in physical space were formed from spiritual energies, gradually descending through subtle planes into the physical Universe.
4. THOUGH I WALK THROUGH THE VALLEY OF THE SHADOW OF DEATH, I WILL FEAR NO EVIL, FOR YOU ARE WITH ME; YOUR ROD AND YOUR STAFF, THEY COMFORT ME.
Valleys of the shadow of death in Israel were the names given to swampy areas, of which there were quite many in ancient times in that territory. These were lowlands, often filled with fog in the early morning, making orientation difficult, which posed the danger of falling into a deep quagmire and drowning. Therefore, there was a belief that the shadow of death often wanders through such places, looking for a new victim.
Moving through swamps without a reliable staff was deadly dangerous. The staff was used to carefully probe the ground where you needed to place your foot. A deep quagmire is often deceptive: under the green carpet of young grass, trouble can hide.
I knew this very well when I was incarnated as David, because I had to walk through swamps hundreds of times, looking for suitable pasture for goats and sheep. Therefore, in this place, I mentioned that it is safe to walk through a swamp only with a stick.
The words "for You are with me" were not here. God sees every person in any space and moment of time, for His energies are everywhere, but that is no reason not to take care of one's own safety. Each incarnated Spirit is himself responsible for his body, as part of his own being. I understood this in that life already at the age of ten and therefore believed in God's protection and mercy, but did not forget to take a sturdy staff when going to the swamp.
5. YOU PREPARE A TABLE BEFORE ME IN THE PRESENCE OF MY ENEMIES; YOU ANOINT MY HEAD WITH OIL; MY CUP OVERFLOWS.
"Enemy" – this is how the word was translated which most often denoted an unfree, bound person, that is, a prisoner sitting in a dungeon.
And the word translated in the Synodal version as "prepare" is most often translated into Russian as "set out, laid out."
"Anoint with oil" is written in Hebrew as an expression that can be translated as "full of fat." Fatty food was considered the best, most nutritious, and most expensive at that time, so in this way I expressed the intention to feed the hungry not just with food, but with the most valuable I had.
The last words of this verse in Hebrew are translated into Russian as "on the head the cup overflows." This refers to the complete degree of filling the seventh energy center with Divine energy, which looks like an ethereal cup on the crown of the head.
Thus, the fifth verse of the twenty-second psalm, translated meaningfully into Russian, looks like this:
"I laid out before the oppressed food filled with fat, and my cup on my head overflowed."
Here I meant the importance of active mercy. When you wholeheartedly and selflessly wish to feed the hungry, remembering that they are children of the same Heavenly Father you love, you attract a huge flow of Divine Grace from the Spiritual World. By acting in this way, you yourself hasten your Enlightenment and merging with the Light of Love in this very life, using for this the material means given to you by the Creator of the Universe and your Heavenly Father.
6. SURELY GOODNESS AND MERCY SHALL FOLLOW ME ALL THE DAYS OF MY LIFE, AND I WILL DWELL IN THE HOUSE OF THE LORD FOREVER.
The meaning of the words of this verse can also be conveyed more correctly. For example, like this:
"Good mercy pursues me in the days of my life. I abide in the family of Yahweh for a long time."
Here I spoke about how the kindness and mercy of people pursued me wherever I was, because from childhood I was under the protection of Yahweh and lived spiritually in His Highest Angelic Family. Confirmation of these words was my entire subsequent life in David's body. Despite many dangers and misadventures that arose on my path, and my common origin by blood, God raised me to the royal throne of one of the great states of that time for almost fifty earthly years.
Archangel Metatron – Head of the Council of Hierarchs of the Spiritual World of the Milky Way Galaxy, Administrator of the Jewish and Christian egregors on planet Earth.
*Archangel Metatron was incarnated as King David, who was the author of the Psalter.
