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[1 Hallelujah! Praise YAH!
How good it is to sing praises to elohenu! *
how pleasant it is to honor him with praise!
2 Yahweh rebuilds Jerusalem; *
he gathers the exiles of Israel.
3 He heals the brokenhearted *
and binds up their wounds.
4 He counts the number of the stars *
and calls them all by their names.
5 Great is adownenu and mighty in power; *
there is no limit to his wisdom.
6 Yahweh lifts up the lowly, *
but casts the wicked to the ground.
7 Sing to Yahweh with thanksgiving; *
make music to elohenu upon the harp.
8 He covers the heavens with clouds *
and prepares rain for the earth;
9 [8] He makes grass to grow upon the mountains *
and green plants to serve mankind.
10 [9] He provides food for flocks and herds *
and for the young ravens when they cry.
11 [10] He is not impressed by the might of a horse; *
he has no pleasure in the strength of a man;
12 [11] But Yahweh has pleasure in those who fear him, *
in those who await his gracious favor.]
13 [12] Worship Yahweh, O Jerusalem; *
praise elohayik, O Zion;
14 [13] For he has strengthened the bars of your gates; *
he has blessed your children within you.
15 [14] He has established peace on your borders; *
he satisfies you with the finest wheat.
16 [15] He sends out his command to the earth, *
and his word runs very swiftly.
17 [16] He gives snow like wool; *
he scatters hoarfrost like ashes.
18 [17] He scatters his hail like bread crumbs; *
who can stand against his cold?
19 [18] He sends forth his word and melts them; *
he blows with his wind, and the waters flow.
20 [19] He declares his word to Jacob, *
his statutes and his judgments to Israel.
21 [20] He has not done so to any other nation; *
to them he has not revealed his judgments.
Hallelujah! Praise YAH!
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This is the Psalm that will be read aloud in unison or sung by a cantor on the first Sunday after Christmas. It will follow a reading from Isaiah, which sing in part: “[Yahweh] has clothed me with the garments of salvation, he has covered me with the robe of righteousness”. These will precede a reading from Galatians, where Paul wrote, “When the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law, so that we might receive adoption as children.” All will accompany a reading from John’s Gospels, where the saint wrote, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being.”
The truth of Psalm 147 is it is twenty verses in length. This is found confirmed by the NRSV, which the Episcopal Church uses as its source for the other readings; but the psalms come from their Book of Common Prayers. From that source the text is altered, to the point of falsely creating a fictitious verse nine, which is half verse eight and half made up (not part of the text of David). While it might be that some long-gone Episcopal priest was moved by the Spirit to change divine Scripture, I will leave that up to the reader to discern. I will follow the statement of Jesus that not one dot over an “i” or “one iota of text can be changed.” Therefore, I have amended the verse numbers [bold text within brackets] to show the actual verse numbers; and, I will interpret each accordingly.
In these twenty verses, there are five times David clearly wrote the name “Yahweh,” but the NRSV (and their translation cohorts) fail to recognize that as the name told to Moses by YAHWEH. Instead, they diminish that name in English translation as “the Lord.” A soul is “the lord” over its body of flesh; but souls can become demonically possessed (a theme found commonly in Scripture). Those possessions by evil spirits become “the Lord” over one whose soul has been sold into slavery to a spirit of the world (drug addiction, sex addiction, crimes, violence, etc., etc.). This is why a measly identification of YAHWEH as some equal to Satan and his demons is wicked, even if not meant to be so. Christians have been led away from the name of the true God they say they worship, by translators and hired hands who are afraid “Yahweh” is too Jewish for English-speaking pew sitters (paying customers). Thus, I have restored those five erroneous translations to the name written by David.
Relative to this, the first words and the last words of this Psalm of praise are (transliterated) “hal·lū yāh” [two words, not one], which is translated into an English substitute word: “Hallelujah.” Because it is not common practice for Episcopal priests (or any other heads of Christian denominations) to explain what “Hallelujah” means (ignorance is the best excuse), I have restored the proper English translation of those two words, as they say: “Praise YAH!” When that is seen, along with the restorations of “Yahweh,” the short form of “Yahweh,” as “YAH” (caps applied by translators, not Hebrew), then no explanation should be needed. If anyone does ask, “What does “YAH” mean?” then the answer is quick and easy. It all depends on having been taught the name of Yahweh.
There will also be found four times David wrote in the plural number forms of “elohim” and “adonay,” which mean respectively: “gods” and “lords.” These have been translated based on a complete misunderstanding of what those words mean, because it is a common practice of idiocy that takes a plural number word and translates it in the singular, even capitalizing it: as God and Lord. The verse where David penned “adownenu” (meaning “your lords”), the Episcopal Church Prayer Book translates that in the same way they improperly translate “Yahweh,” saying “Yahweh” says “the Lord,” but “adownenu” says, “our Lord.” This possessive form [“your”] is relative to the possession of a soul by Yahweh, where His “angels in the flesh [“elohim”] have risen to the level of leaders, so other souls will also find Yahweh and divinely marry their souls to Yahweh’s Spirit, so those leaders [like David, Isaiah, Paul, and Jesus] were Yahweh’s “lords in the flesh” on earth. The plural number means many can be “gods” and “lords” in the flesh, who are extensions of Yahweh, as His hands. Therefore, I have restored all of this mistranslated words to their transliterated forms.
Because this psalm begins and ends with the pronouncement, “Praise Yah!” it should be seen as the way David’s soul felt, thereby being instructional for all who would sing their own songs of praise to Yahweh. Because David was divinely led (inspired) to write his psalms, each of his words come from the Mind of Yahweh as teaching tools of truth. One can only fully understand the way David felt by having also married one’s soul to Yahweh. Therefore, one should seek to see the truth of what Yahweh led David to write and compare that to one’s own relationship with Yahweh (to whom one should likewise give praise).
In the first verse David wrote the word “elohenu,” which has been translated commonly as saying, “to our God.” First of all, there is no directional preposition that says “to.” That is an imagination, based on thinking “elohim” (a plural number form of “el”) means a singular “god.” Yahweh is the true “God,” and the desire to translate the plural into the singular is to deny there are any other “gods.” The reality is all souls in the flesh who marry Yahweh become His extension on earth, thereby they become “Yahweh” Spiritually. The possessive form that makes “our” come into play is again a statement of the plural number. Thus, the reality of what David sang is “all whose souls have married Yahweh,” so He is “our” Husband. This means the praises sung are relative to one having become one of those “elohim” belonging to Yahweh; and, that is what David felt was “pleasant” and “beautiful,” worthy of “praise.”
In verse two one finds the words “Jerusalem” and “Israel,” which certainly had meaning to David as those places and people on the earth. Still, David knew the meaning behind both of those name, as did Yahweh. This means a verse that is shown to sing “Yahweh rebuilds Jerusalem; he gathers the exiles of Israel” can be transformed to sing for all through eternity as, “builds up teachings of peace Yahweh ; the outcasts of those who retain Yahweh as His elohim he gathers together .” This then sings praise for the wives of Yahweh [His elohim] having established Mosaic Law and teachings that lead souls to marry Yahweh, while herding together those who are outcast by choosing to serve self and other “lords.” By having a core of true faith, that burning light of salvation will attract the outcast, so they can be also gathered as brides of Yahweh.
Verse three then sings praise for those who are outcast. David saw the power of love for Yahweh as what mends broken hearts. In the use of the word “leb,” it is the prior concept of “outcast” that leads the reader to see “heart” as broken. The word itself means “heart,” while also implying “inner self, mind, and will.” For this to be “healed,” the ailment is a lack of Yahweh’s Spirit. Once that soul has found love of Yahweh, it can then be “bound” by the agreement of marriage. Thus, the bandages are the laws of the Covenant, which one’s “inner self” fully agrees to uphold.
In verse four, the third-person “he” can certainly mean Yahweh, but when Spiritual marriage is seen as the “binding” that “heals wounded” souls, the third-person equally applies to “she” as well. All souls, regardless of their sexual gender in the flesh, are then one of the “stars counted.” All of the wives of Yahweh have received the eternal light of truth within their “inner selves.” All are “counted” equally. To this degree, the names of all wives of Yahweh are known, more than saying Yahweh supplies names to distant stars that He never forgets. While that is true too, one sings songs of praise about Yahweh remembering one’s own name, when it takes on His name in divine marriage.
From this naming of His wives, David then sang in verse five about the “adownenu,” which is the possessive form of “adonay,” as “our lords.” Here, there is no attempt to add “to” to this word in translation, as was prior with “elohenu” in verse one. Again, the “our” is a plural reference to all those souls who have become the “lords” that lead other souls (the “outcast”) to become themselves “Yahweh elohim.” Thus, the element of “greatness” that those who are possessed by Yahweh find as “ours” is “mighty in power.” While the word “koach” is used here and translated as a word denoting amazing strength (such as that possessed by Samson), the root word means “little reptile,” like a “lizard.” When the word “adownenu” is shown by the NRSV to be “our Lord,” that forces them to adjust a word meaning “lizard” to say “in power,” when there is nothing ‘lizardly’ or ‘reptilelike’ in Yahweh. This becomes a significant statement about how a soul-flesh entity (such as Samson) could receive “might in power,” above and beyond what normal humans can possess. This use of “koach” is then intended to state it is unseen (like lizards hiding under rocks) that darts out when needed. It is then not some overt display of righteousness, like some musclebound beachcomber.
When the serpent is recalled from Genesis three, it was a reptile that was the wisest of all animals. When the word “koach” is then linked to David singing, “there is no limit to his wisdom” (actually written: “his understanding insurmountable”), this sings of a “mighty” ability to convince other souls to see the light of truth, which is a talent of ministry that today’s priests lack. To lead to a word about “understanding” from the “great of us who have been tasked as lords,” ministry is not about force. It is about simply telling the truth and let the “lizard” in other souls and minds see it for themselves. That is a power that cannot be greater.
Verse six then sings praise that those souls who “humble” themselves in submission to Yahweh, they will be “lifted up.” That does not mean physically, as making one stand up, as much as it means one takes a higher stance in the way one lives one’s life. By being “humble” one becomes closer to Yahweh. Those souls that reject Yahweh in marriage, or who reject those souls in the flesh that have shown themselves to be “humble,” they will continue to live “wicked” lives. The third-person “he” that “casts down the wicked” is now more a case of being without the ”uplift” that “Yahweh” provides, such that the soul rejecting a “humble” state “casts down” oneself. It is then that lower state of being that lives “wickedly.” The “ground” those souls find is the graves their dead bodies are placed in, leaving those souls to be judged for their ‘wicked” deeds.
Verse seven then says, “sing to Yahweh with thanksgiving,” which is a soul being in love with ‘her’ Husband. Thanks are given because of Yahweh having taken one soul as His wife. That change in one’s being, which is worthy of singing praises that say “thank you Yahweh,” is how the second half of this verse uses “elohenu” again [as “lelohenu”], where the possession of a plural “our” says “praise” is deserved for Yahweh making one soul part of the many souls that serve Him out of love. The “praise” due is oneself becoming one of Yahweh’s “angels in the flesh,” raised on earth to become “lords” that lead others to His marriage altar.
Because David played the “harp” when he became divinely inspired to sing, play, and write songs for others, the “harp” reflects every soul’s ‘musical instrument’ of “praise.” This is a talent aided by Yahweh’s presence and not something honed to become a business proposition, as religion sold. Returning to the use of “koach” as a “lizard,” that use of a religious talent would be demonic possession. The “lizard” in those cases are the serpent. One needs to resonate as Yahweh sees one’s talents best put on display, so others will be led by the purity of the vibrations one’s soul emits.
In verse eight (which the Episcopal Church chose to divide and add to), the theme is clearly growth on the earth. The clouds bring rain from above, making the ground receptive to seeds, which then grow lush and green. While that metaphor can be seen as reflecting the ways of Yahweh in His wives, there is a better way to read these words. The “cloud of the heavens” is the invisibility of the Spirt, with the Spirit being the presence of Yahweh in the soul-bodies of His wives. While this can be seen vaguely and clearly sensed, it is the nebulosity of Yahweh in physical form that is the metaphor of “heavenly cloud.” Then, when David sang of “preparing the earth,” one must see the physical bodies surrounding a soul as the “matter” that is of the world. It is the invisible presence of Yahweh within that “prepares” the body to reject the temptations of sin and accept the Will of Yahweh, as a new wife. Finally, when the growth is seen to come from the “rain,” covering the ”mountainside,” this is the outpouring of Spirit on one of Yahweh’s “Messiahs” or “Anointed ones,” who will produce good fruits in ministry. The “mountains” of ministry are those “lords” spoken of prior.
Verse nine, the metaphor is of being fed spiritual food. This is what true ministers in service of Yahweh teach. These teachings feed the “beasts” that are the burden of human life on earth. Everything that come to one comes because of the labors demanded to bring that which is desired. All men and women as slaves to the world, thereby beasts of burden that cannot rest until death. The symbolism of the “raven” is as a voice of wisdom. Instead of “young,” the root word written is “bene,” which means “sons.” This then sings of the offspring of Yahweh, as His Sons, who have the ability to speak wisely to those who must know salvation does not come without a total commitment, with absolute subjection to the Will of Yahweh (the Covenant).
In verse ten the metaphor of horses and runners is seen. The “strength of a horse” is greater than one man’s strength; but this is “not” what Yahweh seeks in His wives. In the story of Gideon defeating the Medians, Yahweh took “delight” in having Gideon sending home the strongest soldiers, choosing to keep only three hundred of the poorest excuses of military men. The meaning says Yahweh does not look for the humans with physical strengths to serve Him as His subjects. As for runners, these were the messengers used by armies, to communicate by long distances. Yahweh does not take “delight” in those human beings who are the fastest to check the Internet (libraries in olden times) and read up on every intellectual’s opinions on Scripture. Yahweh takes delight in those like Ezekiel, who when asked a question of some complexity said, “You know, Yahweh.” The messenger is within in Yahweh’s wives, because they can hear His voice faster than any man can run to find Yahweh’s voice.
In verse eleven the element of “fearing Yahweh” is posed. This gives the impression that one cowers before Yahweh as a slave physically defeated by Yahweh’s strength. That is not the case at all. David is singing praise to one having found the presence of Yahweh within, which is so great one then “fears” ever slipping up and losing that presence. That “fear of Yahweh” is then a motivation a soul has to please Yahweh, because His love is too valuable to lose. This then leads to David singing about the “hope” that fills one’s being, once one’s soul knows it has been forgive all past sins. That is the “mercy” one “fears” losing. Yahweh is then one being promised eternal salvation, in return for deep commitment and loyalty.
Before, in verse two, David wrote “Jerusalem,” which I said should be read as the meaning behind the name, which is “teaching place of peace.” In verse twelve he repeats this word, where he sings “praise to teaching peace coming from Yahweh.” He then adds the name “Zion,” while using a form of “elohim” that says, “your gods” [“elohayik”]. Again, realizing that all forms of “elohim” are the wife-souls merged with Yahweh’s Spirit, “your” is also takes on a plural distinction that states possession. The “praise” that David now says to give is to being given the ability to take the baptism of Spirit into those who are “dry places” [the meaning of “zion”]. With all concept of specific places in the world removed, this verse can easily be sung as praises by souls subjected to Yahweh out of love.
Verse thirteen then has David singing praise for Yahweh having “strengthened the bars of your gates,” where the possessive use of “your” is clearly attached to the plural number of “gates.” Because a “gate” is an entranceway, the “strengthening of bars” means being given the ability to choose what enters and exits. Sin cannot enter, while love can be let to freely leave from one to others. This usage of “gates” has to make one remember Jesus saying he was the gate to the sheepfold and no one could enter except through him. This verse of David sings praise to Jesus being the “strength” added that makes one become Jesus resurrected, as the “gates” possessed by his soul. When David then followed this up talking about the “children within you,” which is a plural of one Jesus is each child], being reborn as Jesus is “your blessing.”
Verse fourteen then sings, “he makes your borders peace ; with the finest wheat , fills you .” This becomes David singing of the granary that one metaphorically becomes, when married to Yahweh. The “peace” of Yahweh expands to every corner of one’s being, so no place in one’s soul-body is untouched or unfilled. From “wheat” comes bread, so one becomes a “house of bread” [the meaning of Bethlehem], with the “finest” [the “fat”] being the Son of Yahweh that has been born within one’s soul. David is then singing praise for one becoming spiritual food, which is how Jesus could say, “You must eat my body and drink my blood.”
Verse fifteen then sings praise to one’s being “sent out” into ministry, as the source of spiritual food for others. This food is then dispensed verbally, by Yahweh’s utterances coming from the Son, in one’s body of flesh. That body of flesh is “the earth,” and it is taken to other bodies of flesh for them to consume the Word. This speech is not something prepared and taken to a podium as papers or notecards. It is instantly being filled with the Word, not having to think about what one says beforehand. In this way, where “speech runs swiftly,” the truth surprises the speaker, while amazing the listener.
In verses sixteen through eighteen the metaphor takes on a projection of warmth that thaws that which is cold. The “snow” is like a blanket of ice crystals, but Yahweh transforms that coldness to a warm fuzzy mohair blanket (“wool”). The “frost” is frozen dew that is blown away like transformed “ashes” that feeds the earth. The hard frozen projectiles that fall from the sky (“hail”) are turned into “morsels” of manna that are mere tests of the truth. The Word warms cold “faces,” so nothing negative about the truth “can stand.” Yahweh “sends out” His ministers who spread His “Word.” It melts away all resistance and becomes like Jesus breathing to his disciples: “Receive the Spirit.” It blows into their souls and causes the Spirit’s outpouring to flow into new brides of Yahweh.
In verse nineteen we read: “He declares his word to Jacob, his statutes and his judgments to Israel,” where again names must be transformed into the meaning behind the names. This says, “he is conspicuous in words spoken to supplant ; his statutes and judgments to who retains Yahweh as His elohim .” This can now be seen as David saying the overnight wrestling match between Jacob and his own soul was a great debate over religious philosophy. Jacob satisfied his soul by saying sins were necessary evils; but Yahweh spoke through his soul and made Jacob clearly see the error of his ways. For all Jacob’s efforts to “supplant” his claims over that expected to be others’, he saw his own judgment – as a soul before Yahweh – and saw clearly how many sins he had committed (before the Covenant was brought down by Moses, hundreds of years later). That submission to a higher self earned Jacob the right to become in the name of Yahweh (the meaning of “Israel”).
In verse twenty, rather than read “nation,” one should read “people.” Yahweh does not marry “nations.” His only concern is saving souls and returning them to Him, rightfully. This means “nations” are not judged, as they are where sin is allowed to exist [in the world, on the material plane]. It is the individual souls that fill the “people” who will face “judgment” by Yahweh. That is why Yahweh marries souls and transforms souls into angels in the flesh [“elohim”], who them become His ”lords” on the earth. It is their presence, as the wives of Yahweh that David sang praises for. He was one and he thanked Yahweh for giving him that opportunity to serve Yahweh as his wife.
Everything about this son “praises Yahweh.” It is how true Christians are expected to be. That is made difficult when nobody is taught the name of Yahweh and told the truth of words like “elohim” and “adonay.” People regularly say, “Hallelujah!” without having a clue what that means.
As a song to be sung aloud on the first Sunday after Christmas, this long song of David is meant to shine the light of praise on those who have yet to marry their souls to Yahweh. With baby Jesus only a day old, according to Christmas being yesterday (on December 26th), this song sings that Jesus comes ready, willing, and able to become one’s Jerusalem (a teaching place of peace). One is not expected to teach baby Jesus anything. It says to sing a song that praises Yahweh, because one just gave birth to His Son, as the wife of Yahweh and the mother of Jesus reborn. What could be more praiseworthy than that?
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