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12 So teach us to number our days *
that we may apply our hearts to wisdom.
13 Return, Yahweh; how long will you tarry? *
be gracious to your servants.
14 Satisfy us by your loving-kindness in the morning; *
so shall we rejoice and be glad all the days of our life.
15 Make us glad by the measure of the days that you afflicted us *
and the years in which we suffered adversity.
16 Show your servants your works *
and your splendor to their children.
17 May the graciousness of adonay elohenu be upon us; *
prosper the work of our hands;
prosper our handiwork.
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This is the accompanying Psalm to the Track 2 Old Testament reading selection from Amos. If a church is one this track, then this will be read aloud in unison or sung by a cantor on the twentieth Sunday after Pentecost [Proper 23], Year B, according to the lectionary for the Episcopal Church. The Amos reading says, “For I know how many are your transgressions, and how great are your sins — you who afflict the righteous, who take a bribe, and push aside the needy in the gate.” That pair will precede a reading from Hebrews, where Paul wrote, “Before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account.” All will accompany the Gospel reading from Mark, where it is written: “Jesus, looking at [the young, rich man], loved him and said, “You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me.” When he heard this, he was shocked and went away grieving, for he had many possessions.”
In the above selected verses (the last six of this Psalm), you will note where I restored the written text of David. In verse thirteen the English translation said “the Lord,” when in reality David named “Yahweh” specifically, not some generic god. Also, in verse seventeen, the English translation says, “the Lord our God,” when the reality is David wrote “adonay elohim.” Now, ask yourself, “How is it possible for “Yahweh” to be transformed into “the Lord,” when “adonay” is shown exactly the same?” It is wrong. So, I have restored the Hebrew written in that verse as well.
The title of Psalm 90, as given by translation services, often takes what David wrote in verse one, which is not read as part of the song. Examples of this would be instructions to the “chief musician,” or a statement about the psalm being dedicated to the “sons of Korah.” This particular Psalm has punctuation that is ignored in how the NRSV states: “God’s Eternity and Human Frailty; A Prayer of Moses, the man of God.” In that, the title is a creation of the NRSV, based on the verbiage in the song. When they place in the ‘title,’ “A Prayer of Moses, the man of God,” this comes from what David wrote in verse one. However, that is not all that David wrote for that title.
In verse one, prior to what is considered to be the song lyrics of verse one, is this [in transliterated Hebrew]: “tə·p̄il·lāh lə·mō·šeh ’îš- hā·’ĕ·lō·hîm ’ă·ḏō·nāy ,” which translates literally into English saying, “a prayer of Moses man haelohim adonay”. The Hebrew words “haelohim adonay” are the reverse of that written in verse seventeen: “adonay elohenu.” What the NRSV has done is ignore the fact that there is no comma mark at the end of “haelohim,” choosing to make believe one should be there, because they do not understand how David could write, “A Prayer of Moses man of elohim adonay.” They should translate that (according to the cheat sheet about how to translate “elohim” and “adonay” in the singular, rather than the plural) as “A Prayer of Moses man of God Lord.” Because that sounds funny, they take “adonay” and pretend it is the first word of verse one, translating that as saying, “Lord, you have been our dwelling place in all generations.” None of that is said by David.
The reality of what David wrote as the precursor to verse one is this [my capitalizations, as Hebrew has no capital letters]: “A Prayer of Moses man of saints lords.” This takes the word “elohim” and recognizes that as a statement of a divinely possessed person. Moses was not just some really cool guy who did some stuff, like calling him a “man of God” would imply. A “man of God” could be a title given to any priest or “man of the cloth,” including all the pedophile priest of the Roman Catholic Church, before they have been outed as such. Anyone who claims to be a ‘believer of God’ can also take on the title “man of God.” It is meaningless. To then add “lords” to that [the confusion the translators into English face, which forces them to ignore marks of direction and make things up] means one needs to understand “lords” is a statement that all “elohim” serve Yahweh as His wives [souls married to His Spirit], but all wives of Yahweh [“elohim”] are then sent out into ministry to lead others to also be Yahweh’s wives [souls married to His Spirit]. As such, those “elohim” will become the teachers of others, as divine “lords.” In all cases, Yahweh is the Lord who rules over each individual wife [body of flesh animated by a soul], so both “elohim” and “adonay” imply those of divine possession. However, both “elohim” and “adonay” can be demonically possessed; so, the naming of Yahweh must be indicated as who Lords over one’s soul. [“Yahweh” is found written by David in verse thirteen.]
In the Ordinary time after Pentecost, Year A, the first verse of Psalm 90 is read on two occasions [Proper 25 and Proper 28]. On both those occasions the title is not mentioned, with verse one beginning with the word “Lord.” This, as I have proved, is not written and makes it appear that Moses [who was told the name of Yahweh by Yahweh] would offer a prayer to a generic “Lord.” In reality, verse one states [literally translated into English from the Hebrew text], “dwelling place you have been ours , dwelling and dwelling .”
Here, the Hebrew word “maon” is used to denote “dwelling place,” which can also say “habitation, dwelling.” Then, after the comma mark, the word “dor” is repeated [as “bedor” and “wador”], where the meaning each time is “dwelling, period, generation.” This says David began this song by saying Moses took the children of Jacob and transformed them [those who entered the Promised Land] all into “elohim adonay” as the priests of Yahweh whose souls “dwelled in Yahweh, from generation to generation … always.” The only truth of an “Israelite” is one “Who Retains God,” as an “elohim adonay.”
When one understand that theme statement, which states the basic premise of this Psalm 90, one can then leap-frog over the first eleven verses and jump right into verse twelve, knowing this is a song that acts as “a prayer of Moses, who was the main “god of Yahweh” over a band of “gods of Yahweh,” who would become the “lords” teaching how to be “gods of Yahweh” in the world. With that understood, here is a verse-by-verse breakdown of the rest of Psalm 90.
Verse twelve says, “to appoint our days set upright aware ; that we may gain a mind of wisdom .” As “a prayer of Moses,” which David wrote through divine insight, connecting to the same source of “wisdom” as was both his and Moses’ to know, this prays that all the “days” of one’s life that “count” are those when one is learning how to live righteously from Yahweh; and, in turn, one is “teaching” others how to live likewise. This is the life of an “elohim,” and the teacher that makes one an “adonay.” Everything comes from the “Mind of Yahweh,” which is only accessible by His wives [souls married to His Spirit].
Verse thirteen then literally sings, “return Yahweh until when ; and be sorry , upon you slaves .” As a soul in a body of flesh in the earthly realm, a soul being eternal means it will “return” to be one with “Yahweh” at death, when the soul is released. That is a time of Judgment, when how a soul lived during its time on earth will determine how the future will be ruled to be. Only when a soul “returns to Yahweh” while in the flesh, “until when” death will come, can it be freed from a sentence [self-imposed] that says, “Return to earth and try again.” Thus, to be married to Yahweh means to repent and “be sorry” for one’s past sins. Then one accepts that an “elohim adonay” is a willing “slave” to the Will of Yahweh, for the Promise of Salvation [the true Promised Land].
Verse fourteen then literally sings in English, “us to be satisfied with the dawning of goodness ; that we may joyfully sing and be glad , all our days .” This says that the promise of Salvation brings about the energy of first light in the “morning,” when the sleep of death is shaken off. The light of truth is rising above one’s head, to light one’s path of righteousness. The light of “day” is the truth of heaven, so a soul still in the flesh wants to always sing songs of praise to Yahweh, knowing His presence within. One realizes heaven is wherever Yahweh is; so, heaven is being an “elohim” of His. This is not temporary, as is a “day” in the physical realm, where the revolutions of the earth cause day to turn to night. Instead, the presence of Yahweh within makes it “always day” to the wives of Yahweh.
Verse fifteen then literally sings in English, “make us glad for the days you have afflicted us ; the years , we have seen evil .” This sings that true praise, coming from knowing Salvation, can only come from a personal perspective of having lived a life of sin and then know those sins have been erased through divine marriage. This says the “years” of one’s history with sin are no longer the misery of daily regrets. By having personally “seen evil,” one knows how close one’s soul had come to eternal damnation. Yahweh lets one see the errors of one’s ways, so true repentance is the first step towards Redemption. The promise of Salvation makes one sing with gladness, in all one’s remaining “years” in the flesh.
Verse sixteen then literally sings in English, “let see in your servants your work ; and your honor , upon the children .” This sings of the ministry for Yahweh that all His “elohim” have sworn [the vows of the Covenant] to maintain. The Mind of Yahweh leads one to see the path of righteousness, which becomes the “work of servitude.” All of that “work” is done in “honor” of Yahweh. When “the children” are seen as the “work” done, the reality is the “sons” created through ministry, with all of them being new souls married to Yahweh. Each of the “elohim” will give birth to a possessing soul [in the name of Yahweh – “Jesus” – “Yah[weh] Will Save”]. That is the “Son” of Yahweh resurrected in all His children.
Verse seventeen then literally sings in English, “and become the pleasantness of lords of us gods of you , and upon us the work of our hands set above ; and the work of our hands , to be certain .” From having ended verse sixteen with the element of “children” being those to whom Yahweh is “upon,” this is now stated in the final verse of this “prayer of Moses” as a state of being that will “become the pleasantness [or beauty] of “adonay elohenu,” which is the multiplicity of “lords of us gods,” who are all the servants of Yahweh. It is this servitude that is twice stated, as “upon the work of our hands.” In that, “our hands” can be stated as “the hands of us,” which is a reflection of the plurality of “adonay elohenu,” who are “lords of our self-souls married to Yahweh.” Again, the word “adonay” means “lords,” which is the work assigned to “elohim,” which is ministry – “the work of our hands.” That ministry is directed by Yahweh and manifests exactly as it did in Moses, who was the prototypical “man of elohim adonay.”
As the accompanying Psalm to the reading from Amos, who was another example of “a man elohim adonay,” one who spoke the Word of Yahweh to the leaders that called themselves Israelites. They saw themselves as sons of a God none of them knew personally; and, that is the reason Amos did the “work” of Yahweh, as one of His “hands” on earth. Everything David sang about, as “a prayer of Moses,” the prayers of an “elohim adonay,” Amos did. All the Saints of Jesus were “elohim adonay,” who taught us children the lessons of faith and commitment. Because we are blinded by English translations that keep our leaders from knowing an “elohim adonay” when one comes up and says, “You have it all wrong,” people calling themselves holy still kill the messengers, just as they did in ancient Israel. That is always a sign that a society is headed for ruin. The reason is nobody will be transforming into “the pleasantness of the adonay elohenu,” for which David prayed, in the name of Moses.
When this song of praise is read loudly on the twentieth Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson is to take the time to look at what it is you say you believe, when your eyes have been purposefully blinded from birth, by those who pretend to lead you to heaven. One needs to see these are the “years” of one’s life when one is “seeing evil” and doing nothing to remove the regrets of sins. The lesson is to [once again, as evermore in Scripture] to marry one’s soul to Yahweh and become His “elohim,” with the intent on being one who “lords” others to the same state of commitment. [Be a good shepherd.] To marry Yahweh, one first needs to love Him, and true love means doing everything that attracts Yahweh to your soul. That means looking at what He said through all his “elohim adonay.” That would be a wonderful first step towards true love.
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