1 Hallelujah! Shine YAH!
Praise Shine Yahweh, O my soul! *
[2] I will praise shine Yahweh as long as I live;
I will sing praises lelohay while I have my being.
2 [3] Put not your trust in rulers, nor in any child of earth, *
for there is no help in them.
3 [4] When they breathe their last, they return to earth, *
and in that day their thoughts perish.
4 [5] Happy are they who have se-el of Jacob for their help! *
whose hope is in Yahweh elohaw;
5 [6] Who made heaven and earth, the seas, and all that is in them; *
who keeps his promise for ever;
6 [7] Who gives justice to those who are oppressed, *
and food to those who hunger. 7 Yahweh sets the prisoners free;
[8] Yahweh opens the eyes of the blind; *
Yahweh lifts up those who are bowed down; 8 Yahweh loves the righteous;
[9] Yahweh cares for the stranger; *
he sustains the orphan and widow, but frustrates the way of the wicked.
9 [10] Yahweh shall reign forever, *
elohayik, O Zion, throughout all generations. Hallelujah! Shine YAH!
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I have posted about this Psalm 146 three times prior. I advise those who are interested in what this Psalm 146 says to review the links to those three commentaries. The postings are as follows:
October 2021: Psalm 146 – Same song, Elijah verse
September 2021: Psalm 146 - Praising Yahweh as a reflection on Naomi and Ruth
August 2021: Psalm 146 – Praise Yahweh
All are the same verses, sung aloud in the Ordinary after Pentecost season for Year B. Psalm 146 is also scheduled to be sung aloud on Proper 5 Sunday, in the Year C, but the year 2022 had Trinity Sunday (the first Sunday of the Ordinary after Pentecost season) be on the equivalent of Proper 6, with no Proper 5 readings scheduled in 2022. Still, the point that must be seen in this (along with an absence from the Year A schedule) is this song that places focus on Praising Yahweh! (more accurately Shining Yahweh! from within one’s soul) is an advanced lesson, whose repetitiveness makes it vital to understand.
As the only public singing of this Psalm 146 in Year C for the calendar year 2022, it becomes important how it is companioned now with the Amos 6 reading selection, when Yahweh spoke through His prophet about the laziness of the wayward. That desire to sleep in beds of ivory, while devouring the souls of those putting their trust in false shepherds that wear fancy robes, high hats and carry ornate shepherd’s crooks (never been used to save any souls), this Psalm 146 warns the truly faithful to not follow the liars and cheats of the world.
In verse one, the main focus must go to David singing “nap̄·šî,” where this construct is the feminine (the “soul” – from “nephesh”) and “of me” or “mine,” which is stating the femininity of an eternal “soul” (masculine, as spiritual, non-material) in a body of flesh, where “my” is a statement of the flesh possessing the “soul” – not the other way around. This then makes the repetition of “shine YAH!” and “shine of Yahweh” become a statement that a “soul” alone is incapable of “shining” (therefore “praising” as well) as a feminine entity, a “soul” alone in its body made from the physical realm.
The ability to “shine” – from the word “halal” being an imperative masculine plural – comes from “YAH,” as “of Yahweh,” with both words in Hebrew being masculine singular nouns, denoting the spiritual allowing the material to “shine” a spirituality that is unseen physically, but depicted in Christian religious artwork as a halo. No leaders of temples or synagogues or cathedrals or churches can lead a soul trapped in a body of flesh to emit a divine radiance – the “shine” – as this is an individual commitment between the feminine soul and the masculine Yahweh. It says “to shine of Yahweh” is to be spiritually married to Him, so the outpouring of His Spirit upon one’s “soul” forever is the only way this “shine of Yahweh” can manifest.
In verse two the repetition if the first-person constructs that sing, “I will shine” and “I will make music (to Yahweh).” In that the first-person is a combined spirituality that is the masculine Spirit of “I Am” and the feminine soul that is the sacrificial “I” that receives the Spirit. This is then singing of a union of two as one, where this union brings the promise of eternal “life,” which is guaranteed by the offspring of that divine union, which is “to my elohim I gain my continuance.” The Spirit makes it possible to receive the seed soul of the Son, who merges with a soul forever, making a soul be saved as a reproduction of Yahweh’s Son of love.
It is after David sings two verses about “shining Yahweh,” through the presence of his “elohim” within his “soul” that David then warns of the dangers of following the lead of those who would steal that “shine of Yahweh” away.
While beginning verse three singing “not will put your trust in nobly inclined” humans berobed in the finest cloths, David sings loudly, “in the son of man.” In that, those who will falsely lead souls away from “shining Yahweh” will be deemed “sons of men,” denoting their obedience to bloodlines and souls trapped in sinful bodies of flesh. However, the double edge of that cutting segment says, “in the Son of Adam,” where the Hebrew word “’ā·ḏām” is the name of the Yahweh elohim of Genesis 2, when the divine priestly Man we call Adam was created by the hand of Yahweh. This segment then places a name on what David called “my elohim.” To this name, David then sang, “nothing else offers salvation;” and, here it is vital to know the name “Jesus” means “YAH Saves.”
In verse four, David sings about his inner “elohim” of “salvation.” When one sees “in the son of Adam,” where the preposition indicates this inner union with David’s soul, he then explains this phenomena of “the son” resurrecting there. He sings, “it departs his spirit it will return it to the flesh,” where the Hebrew word “adamah” means “ground, land,” this is metaphor for the material real where souls inhabit bodies of flesh (not ground or land). When the soul is seen as that “returning,” then “it departs” refers to the death of Adam’s flesh, which took 930 human years to accomplish, after the departure from Eden. It is then not the flesh of “the son Adam” that “will return,” but his “soul,” which will divinely possess a soul married to Yahweh, joining with that wife-soul in its body of flesh. This “return” will bring an eternity of “day” – the light of truth within – that will keep a host wife-soul from ever ‘perishing” of soul. Like Adam, when the death of the flesh comes, then the soul will be released to do the work of the Father, as He sees fit.
Verse five then begins with the Hebrew word “esher,” which means “happiness, blessedness.” The construct leads one to sing “blessed” as the first word of this verse. Here, David wrote a vertical bar of rest, which forces the singer to contemplate this word “blessed.” The insight comes from the Greek written by Matthew, which told what Jesus spoke on the mount by the sea, called the Beatitudes. They are called that because the Latin word “beātī” means “happy, rich, or blessed” (plural adjective). The Greek word written by Matthew is capitalized, as “Makarioi” (plural adjective), meaning “happy, blessed,” and implying “to be envied.” The capitalization of the Greek elevates this word to a divine level of meaning, which is “shining Yahweh.” The word then goes much higher than a word of human emotion (as “happy” or even “blessed”), so it should be read as Jesus explaining the attributes of “Saints.” Thus, David’s mark of pause to reflect on “blessed” relates to the “day” light of truth that “shines Yahweh” that is Yahweh’s “plan” to keep His souls from “perishing.” They avoid that fate as being “sainted.”
Following the mark of pause, David sang, “this el of supplanter it needs a helper.” In this, the singular construct “še·’êl” says “the soul” of a body of flesh acts as royalty, as a “god” that always runs into trouble, attempting to “supplant” the possessions and material things of others, to claim as one’s own. This is the guilt of sins heaping up to a debt that must be repaid; and, the only way to repay that debt is to join spiritually with “a helper.” This is the Advocate Jesus promised to send to his disciples who served Yahweh. That coming is then sung to be “his hope in Yahweh his elohim.” This says the “hope” of sins being forgiven comes from divine union with Yahweh’s Spirit, so “his elohim” (“the son of Adam”) will be sent as the savior.
In verse six, David sings about the power of Yahweh. As the Creator, David wrote the Hebrew construct “‘ō·śeh,” rooted in “asah,” meaning “making.” David then wrote a vertical bar of pause for the singers to reflect on this “Yahweh elohaw” that ended verse five. That says “Yahweh His elohim,” which is the Son “made” on the seventh day, after Creation was ended. In Genesis 1:1a, Moses had written (translated into English), “in the beginning created elohim.” This says Yahweh Created all the elohim of Creation, so spirit, angels, gods, laws, and souls did the work that Yahweh planned. Those “elohim of His” are those ethereal beings that were “making” everything; so, everything is “made” was of the plan of Yahweh. Following the vertical bar of pause, David sang of “heaven” and “earth,” which becomes metaphor for “souls” within “flesh.” The totality of mankind (created on day six, unlike Adam) is then a ‘sea” of these souls within flesh. Mankind is then like the fish of the sea, who breathe the least breath of Yahweh to live; so, like the fish of the sea, mankind must be caught by souls in flesh possessed by the Yahweh elohim that is Adam-Jesus – the “son of Adam.” Once caught, those would will be led to the altar of marriage (if willing and loving), where the “truth can be kept in them forever.”
In verse seven, David began with the same word as that beginning verse six (“ō·śeh”), but then he added the word “judgement” to “making,” before placing another vertical bar marking pause for reflection. By being filled with the “truth” that comes into one’s “soul and flesh” (“heaven and earth”) from Yahweh’s elohim, this is “making judgment” an event that a soul can face securely, or with great fear. Following the vertical bar, David wrote the Hebrew construct that places focus on “those who are the oppressing,” which are those souls who reject divine union with Yahweh, making their own souls be the lords over their flesh, seeing themselves as gods. It is they who “oppress” those other souls trapped in bodies of flesh, by leading them to believe there will be no harsh “judgment” to come. Thus, it is they who are “making judgment,” based on lies and half-truths.
Following a comma mark of separation, David then sang of the masculine soul (the son of Adam) that is “giving bread to the hungry.” While modern pastors and priests can take such words and see it as the duty of a religious organization to collect “food” donations and open “bread lines” for the poor, this is missing the intent. In the same way Jesus said, “Give a man a fish and feed him for a day, but teach a man to fish and you feed him for a lifetime,” the purpose of pastors and priests is to offer spiritual food (the truth of Scripture) to seekers (“the hungry”), sos they can be led to themselves seek the truth of Jesus, through divine marriage to Yahweh. That will transform a lost soul into a saint, who will be transformed in that way to serve Yahweh as His Son on earth. It is then from such commitment (divine marriage forever) that David sang, “Yahweh is giving freedom to those in bindings.” This “freedom” is the promise to a soul for eternal life beyond the grave, as a saintly servant in the name of Jesus who saves other souls in His name.
Next, David begins verse eight with the singular word “Yahweh” (“יְהוָ֤ה”), followed by the placement of a vertical bar of pause. This makes one place reflective focus on “Yahweh” as the only way a soul that is bound in flesh, which is wrapped with the “bindings” of sin can be “freed” from repeating that eternal soul’s “imprisonment” in the worldly realm, away from “Yahweh” forever in His spiritual realm. Relative to the “truth” being told, David then sang of “Yahweh” – “opening the eyes of the blind,” which is as Jesus said to many, “you have eyes but cannot see.” The translation “of eyes” is assumed, as this fits the following “of the blind,” but in reality the “opening” is not physical (as making “eyes” see the “truth”) but spiritual. The “truth” is ‘seen’ through divine inspirations, such that the written word does not readily make the “truth” visible to the naked eyes reading those words. The inner “elohim” must whisper this truth to the mind’s ears, which project the “truth” onto the written word with the mind’s eye.
David then sang in verse eight, “Yahweh raises up those who have bowed down.” This is not a statement about religious ritual, where souls trapped in human flesh believe intellectually that they are born special and can do no wrongs on earth, as long as they enter holy buildings, where false shepherds and hired hands are employed, who then direct the believers to kneel before an altar and pray prayers from a book or scroll … mindlessly and without emotional commitment. The “truth” meant by “bowing down” is a soul kneeling spiritually at the altar of divine union, when that soul will become the wife-soul of Yahweh, receiving His outpouring of Spirit, so one’s soul will be pure and able to receive the soul of His Son, resurrecting there within. Thus, David sang of “Yahweh loving the righteous,” where “loving” is the bond of total commitment, where a soul self-sacrifices out of ‘love” for Yahweh, who then are given His “love,” as the Son’s soul resurrected within a wife-soul. It is the presence of the Son’s soul that leads the “sojourner” to change its path and walk “righteously.”
David then again begins verse nine with the word “Yahweh” (“יְהוָ֤ה”), which he also then followed with a vertical bar of pause. David then sings that “Yahweh” – “watches over sojourners,” who are eternal souls “traveling” from body of death to body of death, until “freed” from that cycle, through divine union with Yahweh, becoming His Son resurrected in flesh. Each of those lost souls are then said to be “fatherless and a widow,” which says their most holy Husband has died to them and they have no Son in His name to be their redeemer. At this point, David sang of “Yahweh,” – “he will return them,” – which sings both of the repetition of reincarnation of souls “returning” to the material realm, while also singing the wonder of a soul being found by a saintly priest, who has those lost souls “returning” to be one with Yahweh, in divine marriage of their souls to His Spirit. This then happens to ‘those who sojourn the paths of the wicked,” when “Yahweh” will “bend their course,” or turn their paths “upside down,” so the “criminal” can become lawful (out of love).
In verse ten, David begins with the words that say, “will reign Yahweh.” Here, he again posted a vertical bar mark of pause and reflection. From seeing the end of verse nine speak of “the journey of the wicked will be bent,” we can now confirm that the change of course will be relative to a future course coming, when “will reign Yahweh” over all souls who marry with His Spirit. This means a total and complete subjection of self-will and self-ego, so a soul will never ‘think’ it is an equal to Yahweh. Yahweh “will reign” as King, just as Yahweh told Samuel (when the people asked for a king to be like other nations), “I Am their King.” Yahweh commands and His wife-souls respond, “Yessir, with love to You Master.” David then sang, following the vertical bar of pause, “forever.” This is a statement of eternal salvation, saying that a soul has “returned” to be one with Yahweh and will “forevermore” serve Him as a Yahweh elohim, in the name of His Son.
Following a comm mark of separation, this “foreverness” is confirmed to be as a Yahweh elohim, as David sang, “your elohim” (from “elohayik”). To this, David added “Zion,” which is a word that means “dry place.” This “dry place” is then “to all the generations,” which becomes a statement that Yahweh is not related to any souls trapped in human bodies of flesh, based on a bloodline or a lineage of physical birth. This means “a dry place” is the emotionless flesh that is devoid of spirit relating it to Yahweh, when only a lost soul animates dead ground to mimic life. This then says “your elohim” is the flow of Yahweh’s Spirit that relates all lost souls to Him, which is then the symbolism of the blood of the lamb on a doorway and the blood of Jesus metaphor for that symbolism, where his blood was spilled and run dry in death on a cross. Likewise, all lost souls must bleed their self-egos dry, so they can open their souls to receive the Spirit and be saved. It is at this point that David again sang, “shine YAH!” The flow of the blood of a Christ comes into a wife-soul of Yahweh when it has become reborn in the name of the Son. Then, it can “shine of Yahweh,” as that Son again on the earth in ministry, in new flesh that has been purified forevermore.
Here, with the lesson of Psalm 146 presented, it is important to look back at my reproduction of the reading above, where verses six through ten have many bold references to “Yahweh,” which routinely is translated into English as some generic “Lord.” Beginning in verse six, David placed vertical bars at the beginning of all verses following. To look simply at those words that are supposed to be paused and reflected upon, the following is sung by David:
6 “him making ׀”
7. “him making judgment ׀”
8. “Yahweh ׀”
9. “Yahweh ׀”
10. “shall reign Yahweh ׀”
Relative to this Psalm 146 being chosen as the companion to the Amos 6 reading selection (Track 2), it should be seen that David is likewise making it a clear warning that it is much easier to do nothing that seeks eternal salvation, when one is born as a baby and told, “You are special and can do no wrong in God’s eye.” These five places where David makes the singer pause and reflect says, “You have to be made special by a relationship with Yahweh. That relationship begins by realizing unrepentant sins will bring a surprise judgment from Yahweh. Yahweh is the only way. Yahweh is the only one who can wash away sins. To have that purification as repayment of past crimes against the Law, you must fully submit before Yahweh and serve him in your cleansed flesh – as His Son reborn anew – or salvation will not be found.” The name “Jesus” must be understood to mean “YAH Saves.” Jesus does not save. Jesus was Adam, who was made by Yahweh for the purpose of saving lost soul; but to do that, Adam had to die in the flesh, so his soul could be released to serve the Father, as the Son of Adam being resurrected in new flesh throughout the ages. Submission unto Yahweh in divine marriage does not allow any soul to ‘think’ “There can only be one Adam and one Jesus, because Yahweh cannot make one soul return as the same soul in different flesh.”
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